1 Thessalonians 3 commentary

The more we find pleasure in the ways of God, the more we shall desire to persevere therein. The apostle's design was to establish and comfort the Thessalonians as to the object of their faith, that Jesus Christ was the Saviour of the world; and as to the recompence of faith, which was more than enough to make up all their losses, and to reward all their labours. But he feared his labours would be in vain. If the devil cannot hinder ministers from labouring in the word and doctrine, he will, if possible, hinder the success of their labours. No one would willingly labour in vain. It is the will and purpose of God, that we enter into his kingdom through many afflictions. And the apostles, far from flattering people with the expectation of worldly prosperity in religion, told them plainly they must count upon trouble in the flesh. Herein they followed the example of their great Master, the Author of our faith. Christians were in danger, and they should be forewarned; they will thus be kept from being improved by any devices of the tempter.

Thankfulness to God is very imperfect in the present state; but one great end of the ministry of the word is to help faith forward. That which was the instrument to obtain faith, is also the means of increasing and confirming it, namely, the ordinances of God; and as faith cometh by hearing, so it is confirmed by hearing also.

Prayer is religious worship, and all religious worship is due unto God only. Prayer is to be offered to God as our Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour. Let us acknowledge God in all our ways, and he will direct our paths. Mutual love is required of all Christians. And love is of God, and is fulfilling the gospel as well as the law. We need the Spirit's influences in order to our growth in grace; and the way to obtain them, is prayer. Holiness is required of all who would go to heaven; and we must act so that we do not contradict the profession we make of holiness. The Lord Jesus will certainly come in his glory; his saints will come with him. Then the excellence as well as the necessity of holiness will appear; and without this no hearts shall be established at that day, nor shall any avoid condemnation.

1 Wherefore, when we could no longer endure. By the detail which follows, he assures them of the desire of which he had spoken. For if, on being detained elsewhere, he had sent no other to Thessalonica in his place, it might have seemed as though he were not so much concerned in regard to them; but when he substitutes Timothy in his place, he removes that suspicion, more especially when he prefers them before himself. Now that he esteemed them above himself, he shews from this, that he chose rather to be left alone than that they should be deserted: for these words, we judged it good to be left alone, are emphatic. Timothy was a most faithful companion to him: he had at that time no others with him; hence it was inconvenient and distressing for him to be without him. It is therefore a token of rare affection and anxious desire that he does not refuse to deprive himself of all comfort, with the view of relieving the Thessalonians. To the same effect is the word εὐδοκήσαμεν, which expresses a prompt inclination of the mind. “Vne affection prompte et procedante d’vn franc coeur;” — “A prompt disposition, proceeding from a ready mind.”

2 Our brother. He assigns to him these marks of commendation, that he may shew the more clearly how much inclined he was to consult their welfare: for if he had sent them some common person, it could not have afforded them much assistance; and inasmuch as Paul would have done this without inconvenience to himself, he would have given no remarkable proof of his fatherly concern in regard to them. It is, on the other hand, a great thing that he deprives himself of a brother and fellow-laborer, and one to whom, as he declares in Philippians 2:20, he found no equal, inasmuch as all aimed at the promotion of their own interests. In the mean time, “En parlant ainsi;” — “By speaking, thus.” he procures authority for the doctrine which they had received from Timothy, that it may remain the more deeply impressed upon their memory.

It is, however, with good reason that he says that he had sent Timothy with this view — that they might receive a confirmation of their faith from his example. They might be intimidated by unpleasant reports as to persecutions; but Paul’s undaunted constancy was fitted so much the more to animate them, so as to keep them from giving way. And, assuredly, the fellowship which ought to subsist between the saints and members of Christ extends even thus far — that the faith of one is the consolation of others. Thus, when the Thessalonians heard that Paul was going on with indefatigable zeal, and was by strength of faith surmounting all dangers and all difficulties, and that his faith continued everywhere victorious against Satan and the world, this brought them no small consolation. More especially we are, or at least ought to be, stimulated by the examples of those by whom we were instructed in the faith, as is stated in the end of the Epistle to the Hebrews. (Hebrews 13:7) Paul, accordingly, means that they ought to be fortified by his example, so as not to give way under their afflictions. As, however, they might have been offended if Paul had entertained a fear lest they should all give way under persecutions, (inasmuch as this would have been an evidence of excessive distrust,) he mitigates this harshness by saying — lest any one, or, that no one. There was, however, good reason to fear this, as there are always some weak persons in every society.

3 For ye yourselves know. As all would gladly exempt themselves from the necessity of bearing the cross, Paul teaches that there is no reason why believers should feel dismayed on occasion of persecutions, as though it were a thing that was new and unusual, inasmuch as this is our condition, which the Lord has assigned to us. For this manner of expression — we are appointed to it — is as though he had said, that we are Christians on this condition. He says, however, that they know it, because it became them to fight the more bravely, “Plus vaillamment et courageusement;” — “More valiantly and courageously.” inasmuch as they had been forewarned in time. In addition to this, incessant afflictions made Paul contemptible among rude and ignorant persons. On this account he states that nothing had befallen him but what he had long before, in the manner of a prophet, foretold.

5 Lest perhaps the tempter has tempted you. By this term he teaches us that temptations are always to be dreaded, because it is the proper office of Satan to tempt. As, however, he never ceases to place ambushes for us on all sides, and to lay snares for us all around, so we must be on our watch, eagerly taking heed. And now he says openly what in the outset he had avoided saying, as being too harsh — that he had felt concerned lest his labors should be vain, if, peradventure, Satan should prevail. And this he does that they may be carefully upon their watch, and may stir themselves up the more vigorously to resistance.

1 Thessalonians 3:6-10

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:

6. Nuper autem quum venisset Timotheus ad nos a vobis, et annuntiasset nobis fidem et dilectionem vestram, et quod bonam nostri memoriam habetis semper, desiderantes nos videre, quemadmodum et nos ipsi vos:

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

7. Inde consolationem percepimus fratres de vobis, in omni tribulatione et necessitate nostra per vestram fidem:

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

8. Quia nunc vivimus, si vos stasis in Domino.

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;

9. Quam enim gratiarum actionem possumus Deo reddere de vobis, in omni gaudio quod gaudemus propter vos coram Deo nostro;

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

10. Nocte ac die supra modum precantes, ut videamus faciem vestram, et suppleamus quae fidei vestrae desunt?

He shews here, by another argument, by what an extraordinary affection he was actuated towards them, inasmuch as he was transported almost out of his senses by the joyful intelligence of their being in a prosperous condition. For we must take notice of the circumstances which he relates. He was in affliction and necessity: there might have seemed, therefore, no room for cheerfulness. But when he hears what was much desired by him respecting the Thessalonians, as though all feeling of his distresses had been extinguished, he is carried forward to joy and congratulation. At the same time he proceeds, by degrees, in expressing the greatness of his joy, for he says, in the first place, we received consolation: afterwards he speaks of a joy that was plentifully poured forth. “Ample et abondante;” — “Large and overflowing.” This congratulation, “Ceste façon de tesmoigner la ioye qu’il sent de la fermete des Thessaloniciens;” — “This manner of testifying the joy which he feels in the steadfastness of the Thessalonians.” however, has the force of an exhortation; and Paul’s intention was to stir up the Thessalonians to perseverance. And, assuredly, this must have been a most powerful excitement, when they learned that the holy Apostle felt so great consolation and joy from the advancement of their piety.

6 Faith and love. This form of expression should be the more carefully observed by us in proportion to the frequency with which it is made use of by Paul, for in these two words he comprehends briefly the entire sum of true piety. Hence all that aim at this twofold mark during their whole life are beyond all risk of erring: all others, however much they may torture themselves, wander miserably. The third thing that he adds as to their good remembrance of him, refers to respect entertained for the Gospel. For it was on no other account that they held Paul in such affection and esteem.

8 For now we live. Here it appears still more clearly that Paul almost forgot himself for the sake of the Thessalonians, or, at least, making regard for himself a mere secondary consideration, devoted his first and chief thoughts to them. At the same time he did not do that so much from affection to men as from a desire for the Lord’s glory. For zeal for God and Christ glowed in his holy breast to such a degree that it in a manner swallowed up all other anxieties. “We live,” says he, that is, “we are in good health, if you persevere in the Lord.” And under the adverb now, he repeats what he had formerly stated, that he had been greatly pressed down by affliction and necessity; yet he declares that whatever evil he endures in his own person does not hinder his joy. “Though in myself I am dead, yet in your welfare I live.” By this all pastors are admonished what sort of connection ought to subsist between them and the Church — that they reckon themselves happy when it goes well with the Church, although they should be in other respects encompassed with many miseries, and, on the other hand, that they pine away with grief and sorrow if they see the building which they have constructed in a state of decay, although matters otherwise should be joyful and prosperous.

9 For what thanksgiving. Not satisfied with a simple affirmation, he intimates how extraordinary is the greatness of his joy, by asking himself what thanks he can render to God; for by speaking thus he declares that he cannot find an expression of gratitude that can come up to the measure of his joy. He says that he rejoices before God, that is, truly and without any pretense.

10 Praying beyond measure. He returns to an expression of his desire. For it is never allowable for us to congratulate men, while they live in this world, in such unqualified terms as not always to desire something better for them. For they are as yet in the way: they may fall back, or go astray, or even go back. Hence Paul is desirous to have opportunity given him of supplying what is wanting in the faith of the Thessalonians, or, which is the same thing, completing in all its parts their faith, which was as yet imperfect. Yet this is the faith which he had previously extolled marvelously. But from this we infer, that those who far surpass others are still far distant from the goal. Hence, whatever progress we may have made, let us always keep in view our deficiencies, (ὑστερήματα,) “Τστερήματα πίστεως. —Afterings of faith, as it may be significantly enough rendered, let but the novelty of the expression be pardoned.” —Howe’s Works, (London, 1822,) volume 3 page 70.—Ed that we may not be reluctant to aim at something farther.

From this also it appears how necessary it is for us to give careful attention to doctrine, for teachers “Les Docteurs et ceux qui ont charge d’enseigner en l’Eglise;” — “Teachers and those that have the task of instructing in the Church.” were not appointed merely with the view of leading men, in the course of a single day or month, to the faith of Christ, but for the purpose of perfecting the faith which has been begun. But as to Paul’s claiming for himself what he elsewhere declares belongs peculiarly to the Holy Spirit, (1 Corinthians 14:14) this must be restricted to the ministry. Now, as the ministry of a man is inferior to the efficacy of the Spirit, and to use the common expression, is subordinate to it, nothing is detracted from it. When he says that he prayed night and day beyond all ordinary measure, “Night and day praying exceedingly—Supplicating God at all times; mingling this with all my prayers; ὑπὲρ ἐχπερισσοῦ δεόμενοι, abounding and superabounding in my entreaties to God, to permit me to revisit you.” —Dr. A. Clarke.—Ed we may gather from these words how assiduous he was in praying to God, and with what ardor and earnestness he discharged that duty.

1 Thessalonians 3:11-13

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

11. Ipse autem Deus et Pater noster, et Dominus noster Iesus Christus viam nostram ad vos dirigat.

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:

12. Vos autem Dominus impleat et abundare faciat caritate mutua inter vos et erga omnes: quemadmodum et nos ipsi affecti sumus erga vos:

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.

13. Ut confirmet corda vestra irreprehensibilia, in sanctitate coram Deo et Patre nostro, in adventu Domini nostri Iesu Christi, cum omnibus sanctis eius.

11 Now God himself. He now prays that the Lord, having removed Satan’s obstructions, may open a door for himself, and be, as it were, the leader and director of his way to the Thessalonians. By this he intimates, that we cannot move a step with success, “Nous ne pouuons d’vn costé ne d’autre faire vn pas qui proufite et viene a bien;” — “We cannot on one side or another take a step that may be profitable or prosperous.” otherwise than under God’s guidance, but that when he holds out his hand, it is to no purpose that Satan employs every effort to change the direction of our course. We must take notice that he assigns the same office to God and to Christ, as, unquestionably, the Father confers no blessing upon us except through Christ’s hand. When, however, he thus speaks of both in the same terms, he teaches that Christ has divinity and power in common with the Father.

12 And the Lord fill you. Here we have another prayer — that in the mean time, while his way is obstructed, the Lord, during his absence, may confirm the Thessalonians in holiness, and fill them with love. And from this again we learn in what the perfection of the Christian life consists — in love and pure holiness of heart, flowing from faith. He recommends love mutually cherished towards each other, and afterwards towards all, for as it is befitting that a commencement should be made with those that are of the household of faith, (Galatians 6:10) so our love ought to go forth to the whole human race. Farther, as the nearer connection must be cherished, “Il faut recognoistre et entretenir;” — “We must recognize and maintain.” so we must not overlook those who are farther removed from us, so as to prevent them from holding their proper place.

He would have the Thessalonians abound in love and be filled with it, because in so far as we make progress in acquaintance with God, the love of the brethren must at the same time increase in us, until it take possession of our whole heart, the corrupt love of self being extirpated. He prays that the love of the Thessalonians may be perfected by God, intimating that its increase, no less than its commencement, was from God alone. Hence it is evident how preposterous a part those act who measure our strength by the precepts of the Divine law. The end of the law is love, says Paul, (1 Timothy 1:5) yet he himself declares that it is a work of God. When, therefore, God marks out our life, “Nous prescrit en ses commandemens la regle de viure;” — “Prescribes to us in his commandments the rule of life.” he does not look to what we can do, but requires from us what is above our strength, that we may learn to ask from him power to accomplish it. When he says — as we also towards you, he stimulates them by his own example.

13 That he may confirm your hearts. He employs the term hearts here to mean conscience, or the innermost part of the soul; for he means that a man is acceptable to God only when he brings holiness of heart; that is, not merely external, but also internal. But it is asked, whether by means of holiness we stand at God’s judgment-seat, for if so, to what purpose is remission of sins? Yet Paul’s words seem to imply this — that their consciences might be irreproveable in holiness. I answer, that Paul does not exclude remission of sins, through which it comes that our holiness, which is otherwise mixed up with many pollutions, bears God’s eye, for faith, by which God is pacified towards us, so as to pardon our faults, “Nous fautes et infirmitez vicieuses;” — “Our faults and culpable infirmities.” precedes everything else, as the foundation comes before the building. Paul, however, does not teach us what or how great the holiness of believers may be, but desires that it may be increased, until it attain its perfection. On this account he says — at the coming of our Lord, meaning that the completion of those things, which the Lord now begins in us, is delayed till that time.

With all his saints. This clause may be explained in two ways, either as meaning that the Thessalonians, with all saints, may have pure hearts at Christ’s coming, or that Christ will come with all his saints. While I adopt this second meaning, in so far as concerns the construction of the words, I have at the same time no doubt that Paul employed the term saints for the purpose of admonishing us that we are called by Christ for this end—that we may be gathered with all his saints. For this consideration ought to whet our desire for holiness.

CHAPTER 4

1 Thessalonians 4:1-5

1. Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.

1. Ergo quod reliquum est, fratres, rogamus vos et obsecramus in Domino Iesu, quemadmodum accepistis a nobis, quomodo oporteat vos ambulare et placere Deo, ut abundetis magis:

2. For ye know what commandments we gave you by the Lord Jesus.

2. Nostis enim quae praecepta dederimus vobis per Dominum Iesum.

3. For this is the will of God, even your sanctification, that ye should abstain from fornication:

3. Haec enim est voluntas Dei, sanctificatio vestra: ut vos abstineatis ab omni scortatione.

4. That every one of you should know how to possess his vessel in sanctification and honour;

4. Et sciat unusquisque vestrum suum vas possidere in sanctificatione et honore:

5. Not in the lust of concupiscence, even as the Gentiles which know not God:

5. Non in affectu concupiscentiae, quemadmodum et Gentes, quae non noverunt Deum.

CHAPTER 3

1Th 3:1-13. Proof of His Desire after Them in His Having Sent Timothy: His Joy at the Tidings Brought Back Concerning Their Faith and Charity: Prayers for Them.

1. Wherefore--because of our earnest love to you (1Th 2:17-20).

forbear--"endure" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.

left at Athens alone--See my Introduction. This implies that he sent Timothy from Athens, whither the latter had followed him. However, the "we" favors Alford's view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them "resolved" to be "left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I," 1Th 3:5, will express that the act of sending Timothy, when he arrived at Athens, was Paul's, while the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he uses, 1Th 3:1, "we." The non-mention of Silas at Athens implies that he did not follow Paul to Athens as was at first intended; but Timothy did. Thus the history, Ac 17:14, 15, accords with the Epistle. The word "left behind" (Greek) implies that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all "alone" in the great city.

2. minister of God and our fellow labourer--Some oldest manuscripts read, "fellow workman with God"; others, "minister of God." The former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by 1Co 3:9; 2Co 6:1. The English Version reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our brother" here; but in 1Co 4:17, "my son." He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character (1Ti 4:12; 5:23). "Gospel ministers do the work of God with Him, for Him, and under Him" [Edmunds].

establish--Greek, "confirm." In 2Th 3:3, God is said to "stablish": He is the true establisher: ministers are His "instruments."

concerning--Greek, "in behalf of," that is, for the furtherance of your faith. The Greek for "comfort" includes also the idea, "exhort." The Thessalonians in their trials needed both (1Th 3:3; compare Ac 14:22).

3. moved--"shaken," "disturbed." The Greek is literally said of dogs wagging the tail in fawning on one. Therefore Tittmann explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So Elsner and Bengel, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart itself in flatteries, which it needs strong faith to overcome.

yourselves know--We always candidly told you so (1Th 3:4; Ac 14:22). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet succeed in winning converts.

we--Christians.

appointed thereunto--by God's counsel (1Th 5:9).

4. that we should suffer--Greek, "that we are about (we are sure) to suffer" according to the appointment of God (1Th 3:3).

even as--"even (exactly) as it both came to pass and ye know"; ye know both that it came to pass, and that we foretold it (compare Joh 13:19). The correspondence of the event to the prediction powerfully confirms faith: "Forewarned, forearmed" [Edmunds]. The repetition of "ye know," so frequently, is designed as an argument, that being forewarned of coming affliction, they should be less readily "moved" by it.

5. For this cause--Because I know of your "tribulation" having actually begun (1Th 3:4).

when I--Greek, "when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we," 1Th 3:1), could no longer contain myself (endure the suspense)."

I sent--Paul was the actual sender; hence the "I" here: Paul, Silas, and Timothy himself had agreed on the mission already, before Paul went to Athens: hence the "we," (see on 1Th 3:1).

to know--to learn the state of your faith, whether it stood the trial (Col 4:8).

lest ... have tempted ... and ... be--The indicative is used in the former sentence, the subjunctive in the latter. Translate therefore, "To know ... whether haply the tempter have tempted you (the indicative implying that he supposed such was the case), and lest (in that case) our labor may prove to be in vain" (compare Ga 4:11). Our labor in preaching would in that case be vain, so far as ye are concerned, but not as concerns us in so far as we have sincerely labored (Is 49:4; 1Co 3:8).

6. Join "now" with "come"; "But Timotheus having just now come from you unto us" [Alford]. Thus it appears (compare Ac 18:5) Paul is writing from Corinth.

your faith and charity--(1Th 1:3; compare 2Th 1:3, whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers.

desiring greatly--Greek, "having a yearning desire for."

we also--The desires of loving friends for one another's presence are reciprocal.

7. over you--in respect to you.

in--in the midst of: notwithstanding "all our distress (Greek, 'necessity') and affliction," namely, external trials at Corinth, whence Paul writes (compare 1Th 3:6, with Ac 18:5-10).

8. now--as the case is; seeing ye stand fast.

we live--we flourish. It revives us in our affliction to hear of your steadfastness (Psa 22:26; 2Jo 3:4).

if--implying that the vivid joy which the missionaries "now" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation, 1Th 3:10; therefore he subjoins the conditional clause, "if ye," &c. (Php 4:1).

9. For what thanks--what sufficient thanks?

render ... again--in return for His goodness (Psa 116:12).

for you--"concerning you."

for all the joy--on account of all the joy. It was "comfort," 1Th 3:7, now it is more, namely, joy.

for your sakes--on your account.

before our God--It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare 1Th 2:20; Joh 15:11).

10. Night and day--(See on 1Th 2:9). Night is the season for the saint's holiest meditations and prayers (2Ti 1:3).

praying--connected with, "we joy"; we joy while we pray; or else as Alford, What thanks can we render to God while we pray? The Greek implies a beseeching request.

exceedingly--literally, "more than exceeding abundantly" (compare Ep 3:20).

that which is lacking--Even the Thessalonians had points in which they needed improvement [Bengel], (Lu 17:5). Their doctrinal views as to the nearness of Christ's coming, and as to the state of those who had fallen asleep, and their practice in some points, needed correction (1Th 4:1-9). 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.

11. Translate, "May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct," &c. The "Himself" stands in contrast with "we" (1Th 2:18); we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him (2Th 2:16, 17). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in 2Th 2:16, 17, the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer (1Th 5:23; 2Th 1:11; 2:16; 3:5, 16) [Bengel]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (Ro 1:10; 15:32) [Edmunds]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.

12. The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' 1Th 3:10) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare 1Th 3:13), as in 2Th 3:5. So the Holy Ghost is called "the Lord" (2Co 3:17). "Love" is the fruit of the Spirit (Ga 5:22), and His office is "to stablish in holiness" (1Th 3:13; 1Pe 1:2).

13. your hearts--which are naturally the spring and seat of unholiness.

before God, even our Father--rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.

coming--Greek, "presence," or "arrival."

with all his saints--including both the holy angels and the holy elect of men (1Th 4:14; Da 7:10; Zec 14:5; Mt 25:31; 2Th 1:7). The saints are "His" (Ac 9:13). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare Re 14:5. This verse (compare 1Th 3:12) shows that "love" is the spring of true "holiness" (Mt 5:44-48; Ro 13:10; Col 3:14). God is He who really "stablishes"; Timothy and other ministers are but instruments (1Th 3:2) in "stablishing."

Wherefore, when we could no longer, etc. - The apostle was anxious to hear of their state, and as he could obtain no information without sending a messenger express, he therefore sent Timothy from Athens; choosing rather to be left alone, than to continue any longer in uncertainty relative to their state.

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, 1Tim 1:2; and his dearly beloved son, 2Tim 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 laborer. There were no sinecures then; preaching the Gospel was God's work; the primitive preachers were his workmen, and labored in this calling. It is the same still, but who works?

That no man should be moved - That is, caused to apostatize from Christianity.

We are appointed thereunto - Εις τουτο κειμεθα· We are exposed to this, we lie open to such, they are unavoidable in the present state of things; as the Latins say, sic est sors nostra, "this is our lot." God appoints nothing of this kind, but he permits it: for he has made man a free agent.

That we should suffer tribulation - I prepared you for it, because I knew that it was according to their nature for wicked men to persecute the followers of God.

For this cause - Knowing that you would be persecuted, and knowing that your apostasy was possible, I sent to know your faith - whether you continued steadfast in the truth, lest you might have been tempted by Satan to consult your present ease, and abandon the Gospel, for which you suffered persecution.

When Timotheus came - We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church.

Your faith and charity - The good tidings which Timothy brought from Thessalonica consisted of three particulars:

1. Their faith; they continued steadfast in their belief of the Gospel.

2. Their charity; they loved one another, and lived in unity and harmony.

3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him.

Therefore - we were comforted - My afflictions and persecutions seemed trifles when I heard of your perseverance in the faith.

For now we live - Your steadfastness in the faith gives me new life and comfort; I now feel that I live to some purpose, as my labor in the Lord is not in vain.

What thanks can we render to God - The high satisfaction and uncommon joy which the apostle felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, labored so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the Gospel did not walk steadily in the way to heaven, and persevere?

Night and day praying exceedingly - Supplicating God at all times; mingling this with all my prayers; ὑπερεκπερισσου δεομενοι, abounding and superabounding in my entreaties to God to permit me to revisit you. How strong was his affection for this Church!

Might perfect that which is lacking - That I might have the opportunity of giving you the fullest instructions in the doctrine of Christ, that ye might have every thing in the most ample detail; so that the great outlines of truth which you already know may be filled up, that ye may be perfectly fitted to every good word and work.

Now God himself and our Father - That is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters.

Direct our way - As he was employed in God's work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master's work.

Make you to increase and abound in love - They had already love to each other, so as to unite them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all.

To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love.

At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.

We - Paul and Silvanus. Could bear no longer - Our desire and fear for you.

1 WHerefore when we could no longer forbear †, we thought it good † to be left at Athens alone:

The Apostle proceeds upon the same Argument to confirm his love to them, and care of them, that they might not doubt of it, because of his long absence from them. Therefore he tells them that though he could not come himself, yet he sent Timotheus to them from Athens, which we find not mentioned in the Acts by Luke; and his love herein is commended the more, 1. because he sent him out of a strong impulse of affection, he could not forbear any longer, or bear, it was a heavy burden to him till he had done it, as the word imports. 2. He was content to be left at Athens alone by parting with Timothy, though his company was so desirable and useful to him at that time. And he was well pleased so to do for their sakes, [non-Latin text not transcribed] he had a complacence of mind in so doing, so much he preferr'd their good before his own contentment.

2 And sent Timotheus our brother and minister of God, and our fellow-labourer in the gospel of Christ, to establish you, and to comfort you concerning your faith .

3. By the description he gives of him in the Text. A man dear to him, and as his right hand in the service of the Gospel. And his care of them is commended the more by sending so eminent a person to them. 4. From his end in sending him; which was to establish them, that through the fear of suffering, or any Temptations they might not forsake the Faith they had received; and to comfort them concerning their Faith: The word sometimes signifies to exhort, and the sence is good if we so read it. But because the Faith they had embraced presented much matter of comfort to them, therefore our Translation well renders the word.

Marginal references: Rom. 16.11.

3 That no man should be moved by these afflictions , for your selves know that we are appointed thereunto .

The word here used by the Apostle answers another word used 2 Thess. 2.2. which alludes to the waves of the Sea shaken by the winds. Fears, and doubts, or haesitations of mind do move and shake it, which the Apostle sent Timothy to prevent, or remove.

And besides he addeth an argument of his own to confirm them when he tells them, ye know that we are appointed thereunto; The word is used Luk. 2.34. 1 Tim. 1.9. But he means we suffer afflictions according to the purpose and intention of God. They come not by chance, or meerly from mens wrath and enmity, but from the appointment of God. And whether the Apostle speaks only of his own sufferings, and other Ministers of the Gospel, or of all Saints in general, as Acts 14.22. Rom. 8.17, 30. 2 Tim. 3.12. is uncertain, we may well understand it of both; so that he would not have these Thessalonians think it strange, as if some strange thing happened to them, 1 Pet. 4.12. whereby to be shaken in their minds.

The Apostle had mentioned before his great afflictions, and they knew well what he himself had suffered both at Thessalonica and Berea, Acts 16. and therefore might fear they might hereupon be shaken in their Faith. And Timothy therefore was sent to comfort and establish them: God could do this without him, but the Ministry is his ordinance he works by. And when he saith that no man should be moved; it shews what is a Christians Duty to be unmoved by sufferings for the Gospel.

Marginal references: Eph. 3.13.; Or, shaken.; Or, called, set, appointed, destined.

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 .

The Apostle having said that they knew they were appointed to sufferings, tells them here they knew it, because he had told them of it. Paul by some extraordinary instinct or Revelation often foresaw his sufferings, and God more generally told him of them at his first Conversion, Acts 9.16. And he told them of them that they might reckon upon sufferings. A faithful Minister will not only tell the people of the Crown, but of the Cross of Christ.

And what he foretold of his sufferings, he tells them came to pass, whereby they might be strengthened further in their Faith about the Gospel he had preached to them, and not be offended at his sufferings, being foretold to them, as well as appointed of God.

5 For this cause when I could no longer forbear, I sent to know your faith, lest by some means the tempter had tempted you , and our labour be in vain .

The Apostle here gives a further account of the reason why he sent Timotheus to them, which was to know their Faith, whether it continued stedfast under all their sufferings and temptations. He feared Satan whom he calls the Tempter, might have some way or other tempted them, either by false Teachers to seduce them, or by sufferings to affright them. He was more concerned about the inward State of their Souls, than their outward Condition; and commonly temptations go along with persecutions:

And the Apostle having bestowed great labour upon them, feared, lest it might be in vain, that the Tempter had prevailed. Satans first work is to keep men from believing, his next is to destroy their Faith; young Converts are commonly most assaulted. Pauls heart was therefore very solicitous for them, so that (as he said before) he could not any longer forbear sending to know how it was with them.

Marginal references: Phil. 2.1[illegible: 1 letter].

6 But now, when Timotheus came from you to us, and brought us good tydings of your faith and charity , and that ye have good remembrance of us alwaies , desiring greatly to see us , as we also to see you .

We had before an account of Timothies sending, now of his return, wherein we have the message he brought, and the effect thereof upon the Apostle. The message may be considered, 1. As to its new-coming, But now when Timotheus came, &c. so that this Epistle seems to be writ presently upon his return. 2. As to the good account it brought of them, It brought good tydings; (the same word is here used that expresseth in the Greek the glad tydings of the Gospel) of their Faith, that it continued still stedfast.

They forgot him not, though absent some length of time from them; and it was a good remembrance joyned with Love and Esteem of his Person, and of his Ministry amongst them; and it was alwaies, which implies the constancy of it.

And not satisfied with this good remembrance of him being absent, they greatly desired his presence to see him and his fellow-labourers.

And to answer their Love on his part, he addeth, as we also to see you. By all which he seeks to satisfie them of his continued care and remembrance of them, which was the effect of this message.

Marginal references: Or, love.; And of their Charity or Love, that they had Love joyned with their Faith, and their Faith working by Love, which shewed it was living, and of a right kind.

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

He was comforted by this Faith of theirs in all his own affliction, and distress. The faithfulness and constancy of a people is the great comfort of their Teachers. I have no greater joy than to see my Children walking in the truth, 2 Joh. 3, 4.

Marginal references: Or, is y[illegible: 2 letters].

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

The comfort of their Faith was so great that it would be as Life to him, if they stood fast in it; which he calls a standing fast in the Lord. Life is not only the Union of Soul and Body, Comfort is the Life of the Soul, especially that which springs from divine causes. And on the contrary the apostacy and degeneracy of a people doth kill the hearts of their faithful Teachers.

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 .

This is another effect of the message Timothy brought, it caused in the Apostle great Thanksgivings to God. First he rejoyced in their Faith, and then gives thanks to God for that joy. The matter of his rejoycing was their Faith, but the author and upholder of this Faith was God; and in giving thanks to God for his joy he gives thanks also to God for their faith from whence it sprang. The joy that Ministers have in their peoples Faith should break forth into Thanksgivings. And the Apostles thanks to God was beyond what he could return or express, as appears by the form of his speech, For what thanks can we render, &c. as Psal. 116.12. What shall I return unto the Lord, said David, &c.

And his rejoycing before God implyes [illegible: 1 letter]o[illegible: 1 letter]ly the nature of it, it was divine and spiritual, and his respect to God therein, as David danced before the Lord with all his might, 2 Sam. 6.14. i. e. With a respect to Gods goodness then declared. Or the Apostle may mean his joy was inward before God, rather then before men.

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

We have here the last effect of Timotheus message, upon the Apostle, it put him upon Prayer for these Thessalonians, exprest by the assiduity of it, night and day, &c. that is in a constant course; as we noted before chap. 2.9. And by the fervency of it, exceedingly, or excessively. The greek word cannot well be Englished, yet often used by the Apostle when he would express any thing with an emphasis, as Eph. 3.20. and in this Epistle, chap. 5.13.

And by the matter of it; That he might see their face, and perfect that which was lacking in their Faith. Though his Epistles might avail towards it, yet his personal presence would do more. There is a peculiar blessing attends oral Preaching, more then reading. The like Prayer he made, with respect to the Romans, and upon the same account also Rom. 1.10, 11. Though the Apostle had before commended their Faith, yea there was something lacking in it. No Faith is made perfect at first; yea the best Faith may have some defects. And the word is used else where to signifie something that is wanting, or left behind, 1 Cor. 16.17. and Col. 1.24. and their Faith might be defective as to the matter of it, some mysteries of Faith they might not yet understand, as the Disciples did not, till after Christs Ascension, and some of the Corinthians a while doubted the Doctrine of the Resurrection, 1 Cor. 15.12. &c. 2. As to the clearness of it with respect to the Truths they did already know and believe. 3. As to the lively operations and fruits of it. The former defects are removed by Doctrine, the last by Exhortation, and Comfort, and the Apostle desired to see their face on the account of both: And to perfect a thing is to make it compleat both as to parts and degrees. The word here used we find it oft in the New Testament, 2 Cor. 13.11. Gal. 6.1. &c. and variously rendred in the several translations, but yet much to the same sense; the Apostle being so suddenly driven from them, he left them as an house half built; but his affection to them was so great, that he longed to return to them for the perfecting of their Faith, though he had met but a while before with such great perils at Thessalonica.

Marginal references: [illegible: 1 word] 1.10, [illegible: 1 letter]

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

Here his Prayer is exprest, the persons to whom he prayes is God himself, personally considered as God the Father, and relatively, when he stiles him our Father; so ought beleivers to address themselves to God not absolutely, but as to their Father. So Christ taught his Disciples to pray, Our Father; and so the Spirit of Adoption doth prompt the Saints to pray: we come to God with greater freedom and confidence when we can come to him as a Father.

And he prayes also to Christ, whom he stiles our Lord Iesus Christ. Whence we may have an argument that Christ is God, else he could not be the object of divine Worship, not that we are to present our Prayers distinctly to the Son without considering his Union with the Father, nor to the father distinctly from the Son, but to the Father in and by the Lord Jesus Christ. For so only we can consider him as our Father in Prayer. And he speaks of Christ also in his relation to his people, our Lord Iesus Christ,

And the thing he Prays for, is, that God would direct his way unto them, that the hindrances of Satan whatsoever they were might be removed, and the Providence of God open him a way to come to them: the word direct signifies in the Greek to make straight, and 2 Thess: 3.5. is applyed to the heart. The Lord direct your hearts, &c. which is setting the heart straight towards God, answering to the Hebrew word Iashar, which signifies to be upright, and is often used in the Old Testament. The French read it, address our way. And hence we learn our Duty by the Apostles practise to pray to have our way in all cases directed by God.

Marginal references: [illegible: 1 paragraph]

12 And the Lord make you to increase and abound in love one towards another , and towards all men , even as we do towards you ,

This is another thing he praies for, the former respected himself, this respected them. He desired to come to them to perfect that which was lacking in their Faith, and he prays now for the abounding and increase of their Love, not only to love one another, but to encrease and abound in it. To encrease the habits and abound in the fruits of love. They were under sore persecutions, and their Love to one another was more necessary at such a time.

And not only to one another, but to extend their love towards all men. Either all men in general; for love is a general duty we owe to all men, Owe nothing to any one but to love one another, Rom. 13.8. And therefore all our duty to men is comprehended under it. And the Apostle requires this love to be added to brotherly kindness, 2 Pet. 1.7. yea love is required to Enemies, Matth. 5.44. though not as Enemies yet as Men, or more particularly, Beleivers: as sometimes all men is taken under that restriction, Tit. 2.11.

And he setteth before them his own love to them, both as a pattern and motive hereunto, Though the love of Christ is especially to be looked at, and is proposed often by the Apostle Paul as the great argument of love to men, yet he mentions his own love to them here to shew the constancy of his affection to them though absent from them, and to shew that he perswaded no duty to them but what he practised himself.

Marginal references: [illegible: 1 word] 1.15.; These two words denote an encreasing and overflowing abundance.

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 .

These words some referr only to the verse immediately preceding; by encreasing and abounding in love, their hearts would be establisht unblameable in holiness. Which is true, for that holiness is justly to be suspected, at least is to be blamed which is without love to men. And love it self is a great part of holiness, and who will blame holiness when it shines forth in love, yea it will be unblamable before God and Men. And when God doth cause a people to encrease in Love, he doth hereby establish them in Holiness that is unblameable; where love is wanting the heart is not established. The hypocrite will fall off in an hour of Temptation, because he wants love; and though he may for a while make a fair shew before men, yet he is not unblameable before God who searcheth the heart: neither will he be found so at the appearance of Jesus Christ; which the Apostle prayes for here with respect to these Thessalonians, that they might be establisht in holiness until the coming of Christ; or that they might be found unblameable in holiness at his coming. Whereby the Apostle signifies there is yet another coming of Christ, then there will a strict trial pass upon men, and therefore the Saints should labour to be then found unblameable, or without spot and blemish, as 2 Pet. 3.14.

Whereof he gives a particular account in the next chapter, others carry this verse as referring also to the 11th. verse where he desired to see their face to perfect their Faith, that both by their Faith and Love, they might be establisht unblameable in holiness.

Marginal references: 1 Cor. 1.8. Phil. 1.10. chap. 5.23. 2 Thess[illegible: 1 letter] 2.17.

The Mission of Timothy. (a. d. 51.)

1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 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: 3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. 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. 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.

In these words the apostle gives an account of his sending Timothy to the Thessalonians. Though he was hindered from going to them himself, yet his love was such that he could not forbear sending Timothy to them. Though Timothy was very useful to him, and he could not well spare him, yet Paul was content, for their good, to be left alone at Athens. Note, Those ministers do not duly value the establishment and welfare of their people who cannot deny themselves in many things for that end. Observe,

I. The character he gives of Timothy (v. 2): We sent Timotheus, our brother. Elsewhere he calls him his son; here he calls him brother. Timothy was Paul's junior in age, his inferior in gifts and graces, and of a lower rank in the ministry: for Paul was an apostle, and Timothy but an evangelist; yet Paul calls him brother. This was an instance of the apostle's humility, and showed his desire to put honour upon Timothy and to recommend him to the esteem of the churches. He calls him also a minister of God. Note, Ministers of the gospel of Christ are ministers of God, to promote the kingdom of God among men. He calls him also his fellow-labourer in the gospel of Christ. Note, Ministers of the gospel must look upon themselves as labourers in the Lord's vineyard; they have an honourable office and hard work, yet a good work. This is a true saying, If any man desire the office of a bishop, he desires a good work, 1 Tim. iii. 1. And ministers should look upon one another, and strengthen one another's hands, not strive and contend one with another (which will hinder their work), but strive together to carry on the great work they are engaged in, namely, to preach and publish the gospel of Christ, and to persuade people to embrace and entertain it and live suitably thereto.

II. The end and design why Paul sent Timothy: To establish you and to comfort you concerning your faith, v. 2. Paul had converted them to the Christian faith, and now he was desirous that they might be confirmed and comforted, that they might confirmed in the choice they had made of the Christian religion, and comforted in the profession and practice of it. Note, The more we are comforted, the more we shall be confirmed, because, when we find pleasure in the ways of God, we shall thereby be engaged to continue and persevere therein. The apostle's design was to establish and comfort the Thessalonians concerning their faith,—concerning the object of their faith, namely, the truths of the gospel, and particularly that Jesus Christ was the Saviour of the world, and so wise and good, so powerful and faithful, that they might rely upon him,—concerning the recompence of faith, which was more than sufficient to balance all their losses and reward all their labours.

III. The motive inducing Paul to send Timothy for this end, namely, a godly fear or jealousy, lest they should be moved from the faith of Christ, v. 3. He was desirous that no man, no one among them, should be moved or shaken in mind, that they should not apostatize or waver in the faith. And yet,

1. He apprehended there was danger, and feared the consequence.

(1.) There was danger, [1.] By reason of affliction and persecution for the sake of the gospel, v. 3. These Thessalonians could not but perceive what afflictions the apostles and preachers of the gospel met with, and this might possibly stumble them; and also those who made profession of the gospel were persecuted, and without doubt these Thessalonians themselves were afflicted. [2.] By reason of the tempter's subtlety and malice. The apostle was afraid lest by any means the tempter had tempted them, v. 5. The devil is a subtle and unwearied tempter, who seeks an opportunity to beguile and destroy us, and takes all advantages against us, both in a time of prosperity and adversity; and he has often been successful in his attacks upon persons under afflictions. He has often prejudiced the minds of men against religion on account of the sufferings its professors are exposed to. We have reason therefore to be jealous over ourselves and others, lest we be ensnared by him.

(2.) The consequence the apostle feared was lest his labour should be in vain. And thus it would have been, if the tempter had tempted them, and prevailed against them, to move them from the faith. They would have lost what they had wrought, and the apostle would have lost what he laboured for. Note, It is the devil's design to hinder the good fruit and effect of the preaching of the gospel. If he cannot hinder ministers from labouring in the word and doctrine, he will, if he be able, hinder them of the success of their labours. Note also, Faithful ministers are much concerned about the success of their labours. No one would willingly labour in vain; and ministers are loth to spend their strength, and pains, and time, for nought.

2. To prevent this danger, with its bad consequence, the apostle tells them what care he took in sending Timothy, (1.) To put them in mind of what he had told them before concerning suffering tribulation (v. 4), he says (v. 3), We are appointed thereunto, that is, unto afflictions. So is the will and purpose of God that through many afflictions we must enter into his kingdom. Their troubles and persecutions did not come by chance, not merely from the wrath and malice of the enemies of religion, but by the appointment of God. The event only came to pass according as God had determined, and they knew he had told them before it would be; so that they should not think it strange, and, being fore-warned, they should be fore-armed. Note, The apostles were so far from flattering people with an expectation of worldly prosperity in religion that, on the contrary, they told them plainly they must count upon trouble in the flesh. And herein they followed the example of their great Master, the author or our faith. Besides, it might prove a confirmation of their faith, when they perceived that it only happened to them as was predicted before. (2.) To know their faith, that so he might inform the apostles whether they remained stedfast under all their sufferings, whether their faith failed or not, because, if their faith did not fail, they would be able to stand their ground against the tempter and all his temptations: their faith would be a shield, to defend them against all the fiery darts of the wicked, Eph. vi. 16.

The Mission of Timothy. (a. d. 51.)

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: 7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: 8 For now we live, if ye stand fast in the Lord. 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; 10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thessalonians, in which we may observe,

I. The good report Timothy made concerning them, v. 6. Without question, he was a willing messenger of these good tidings. Concerning their faith, that is, concerning their stedfastness in the faith, that they were not shaken in mind, nor turned aside form the profession of the gospel. Their love also continued; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance of the apostles, and that constantly, or always. The names of the apostles were very dear to them, and the thoughts of them, and what they themselves had received from them, were very precious, insomuch that they desired greatly to see them again, and receive some spiritual gift from them; and there was no love lost, for the apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another.

II. The great comfort and satisfaction the apostle had in this good report concerning them (v. 7, 8): Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear affliction, or persecution, or fightings from without, when he found the good success of his ministry and the constancy of the converts he had made to Christianity; and his distress of mind on account of his fears within, lest he had laboured in vain, was now in a good measure over, when he understood their faith and the perseverance of it. This put new life and spirit into the apostle and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also: Now we live, if you stand fast in the Lord, v. 8. It would have been a killing thing to the apostles if the professors of religion had been unsteady, or proved apostates; whereas nothing was more encouraging than their constancy.

III. The effects of this were thankfulness and prayer to God on their behalf. Observe, 1. How thankful the apostle was, v. 9. He was full of joy, and full of praise and thanksgiving. When we are most cheerful we should be most thankful. What we rejoice in we should give thanks for. This is to rejoice before our God, to spiritualize our joy. Paul speaks as if he could not tell how to express his thankfulness to God, or his joy and rejoicing for their sakes. But he was careful God should not lose the glory of the comfort he received in the welfare of his friends. His heart was enlarged with love to them and with thanksgiving to God. He was willing to express the one and the other as well as he could. As to thankfulness to God, this especially is very imperfect in the present state; but, when we come to heaven, we shall do this work better than now we can. 2. He prayed for them night and day (v. 10), evening and morning, or very frequently, in the midst of the business of the day or slumber of the night lifting up his heart to God in prayer. Thus we should pray always. And Paul's prayer was fervent prayer. He prayed exceedingly, and was earnest in his supplication. Note, When we are most thankful we should always give ourselves to prayer; and those we give thanks for have yet need to be prayed for. Those whom we most rejoice in, and who are our greatest comforts, must be our constant care, while in this world of temptation and imperfection. There was something still lacking in their faith; Paul desired that this might be perfected, and to see their face in order thereunto. Note, (1.) The best of men have something wanting in their faith, if not as to the matter of it, there being some mysteries or doctrines not sufficiently known or believed by them, yet as to the clearness and certainty of their faith, there being some remaining darkness and doubtings, or at least as to the effects and operations of it, these being not so conspicuous and perfect as they should be. And, (2.) The ministry of the word and ordinances is helpful, and to be desired and used for the perfecting of that which is lacking in our faith.

Apostolic Prayer. (a. d. 51.)

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

In these words we have the earnest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to be so while at a distance was by prayer for them, together with his writing or sending to them. He desired that their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore concludes with prayer for them. Observe,

I. Whom he prays to, namely, God and Christ. Prayer is a part of religious worship, and all religious worship is due unto God only. Prayer is here made to God, even the Father and our Father; and also to Christ, even our Lord Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray; and so the Spirit of adoption prompts them to pray, to cry, Abba Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour.

II. What he prays for, with respect to himself and his fellow-labourers, and on behalf of the Thessalonians.

1. He prays that himself and fellow-labourers might have a prosperous journey to them by the will of God, that their way might be directed to them, v. 11. The taking of a journey to this or that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being, that we depend upon God in all our motions and actions, as well as for the continuance of life and being, that divine Providence orders all our affairs and that it is owing thereto if we prosper therein, that God our Father directs and orders his children whither they shall go and what they shall do, that our Lord Jesus Christ in a particular manner directs the motions of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our paths.

2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prayed for the prosperity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends:—(1.) That they might increase and abound in love (v. 12), in love to one another and in love to all men. Note, Mutual love is required of all Christians, and not only that they love one another, but that they also have a charitable disposition of mind and due concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein; and of their charity, yet the apostle prays that this might increase and abound. Note, We have reason to desire to grow in every grace, and have need of the Spirit's influence in order to growth in grace; and the way to obtain this is by prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians the apostle again mentions his love, his abounding love, towards them. The more we are beloved, the more affectionate we should be. (2.) That they might be established unblamable in holiness, v. 13. This spiritual benefit is mentioned as an effect of increasing and abounding love: To the end that he (the Lord) may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also, Holiness is required of all those who would go to heaven, and therein we must be unblamable; that is, we must act in every thing so that we may not in the least contradict the profession we make of holiness. Our desire should be to have our hearts established in holiness before God, and be preserved safe, to the coming of the Lord Jesus Christ; and that we may be unblamable before God, even the Father, now, and be presented blameless before the throne of his glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord Jesus will certainly come, and come in his glory. [2.] When he comes, his saints will come with him: They shall appear with him in glory. [3.] Then the excellency as well as the necessity of holiness will appear, because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.

CHAP. III. Verſe 1. No longer forbear]

OR, [non-Latin text not transcribed]. Stand under our burden of vehement deſire after you. See a like expreſſion, Iſa 42.14. As a travelling woman bites in her pain as long as ſhe is able, and at length cries out aloud; ſo God is patient till he can hold no longer, &c.

We thought it good] Publica privatis anteferenda bonis. A publike ſpirit is a precious ſpirit.

Verſe 2. To establiſh you] Who haply are ſomewhat unſetled by the troubles that befell me amongſt you. But as young trees ſhaken, root the better, ſo ſhould you. Capite in an epiſtle to the brethren at Baſil, writeth thus, Pauciores vobiſcum perimuntur, quod ita Domino viſum est ut ſtabiliantur ſeu lenibus pluvijs, a[illegible: 1 letter] ſem[illegible: 1 letter]nt[illegible: 2 letters] m[illegible: 1 letter]llioribus, plantulae in arbores maximas proditurae.

Verſe 3. [non-Latin text not transcribed] Prov. That no man ſhould be moved] Gr. Flattered, as a dog ſlattereth, by moving his tail, q.d. The devil, by flattering you, with promiſe of more eaſe by a contrary courſe, will but do as a dirty dog, defile you with ſawning.

That we are appointed thereunto] Viz. By Gods decree, whereunto if damned ghoſts muſt ſubſcribe, Rom. 9.19, 20. how much more ſhould Gods elect, 1 Pet. 1 6? It is but a delicacy to dream of heaven to be had, without much hardſhip.

Verſe 4. We told you before] Darts fore-ſeen are dintleſſe: premonition is the beſt premunition. Troubles fore-told come never a whit the ſooner, but far the eaſier: whereas coming unexpected, they finde weak mindes ſecure, make them miſerable, leave them deſperate.

Verſe 5. To know your faith] That is, Your perſeverance, and encreaſe in faith. That which the devil mainly endeavoureth is, to hind[illegible: 1 letter]r and unſettle our faith, as he dealt by Eve, and Peter, Luk. 22.31, 32. to batter this buckler, Epheſ. 6.16. for then he knows he may do what he will with us. Omnia perdidit,Seneca qui fidem amiſit.

Leſt[illegible: 2 letters]y ſome means the tempter] Who feels our pulſes, and fits his aſſaults accordingly. See the Note on Mat. 4.3.

And our labour be in vain] So it proves many times by Satans malice. Other labourers can finde their work as they left it, not ſo Miniſters: the devil cometh and marreth all.

Verſe 6. And brought us good tidings] Here the devil was diſappointed. He had been nibling, but could not faſten: this matter was not malleable. God ſtints him, and ſtaves him oft, when he would worry his poor lambs, turning all to their eternall good.

Verſe 7. We were comforted] Nothing ſo cheareth up the heart of a godly Miniſter, as his peoples tractableneſſe. If this be wanting, his very heart is broke, though they be otherwiſe never ſo kinde and courteous to him.

Verſe 8. For now we live] A joyleſſe life is a lifeleſſe life. An unſucceſſefull Paſtour hath little or no joy of his life. Thus ſhall ye ſay to him that liveth, 1 Sam. 25.6. that is, that liveth at hearts-eaſe. All the daies of the aff[illegible: 2 letters]cted are evil, Prov. 15.15. As good be out of the world (ſay they) as have no joy of the world. Now, I have no greater joy, faith S. John, then to hear that my children walk in the truth, 3 Joh. 4 This revived his good old heart, and made it dance Levalto's in his boſome.

Verſe 9. For what thanks, &c.] q.d. No ſufficient thanks. Spirituall joy vents it ſelf by an infinite deſire of praiſing God, whereby it ſeeks to fill up the diſtance betwixt God and the good ſoul. In our thankſgivings let there be modus ſine modo, as B[illegible: 2 letters] nard hath it. Let us ſtill deliberate what more to do, as David, Pſal. 1 16.12.

Verſe 10. Night and day praying exceedingly] Praier muſt be conſtant and inſtant, with utmoſt aſſiduity and intention of affection, Luk. 18.1. See the Note there.

Verſe 11. Now God himſelf, &c.] At the very mentioning of praier, he fals a praying. Good affections ſoon kindle in a gracious heart.

Direct our way unto you] A mans heart deviſeth his way, but the Lord directeth his ſteps, Prov. 16.9. Let God be our Pilot, if we mean to make a good voiage of it. Let our hand be on the ſtern, our eye on the ſtar: let our courſe, as the mariners, be guided by the heavens.

Verſe 12. To encreaſe and abound] By doubling his word, be ſignifieth a double portion of Gods grace, which he wiſheth unto them: We are ſure to receive as much good from God by prayer, as we can bring faith to bear away. Hitherto ye have asked me nothing: Ask, faith Chriſt, Ask enough, Open your mouth wide, &c.

Verſe 13. To the end he may ſtabliſh] Love is of a ferruminating, ſtabliſhing property. That grace will not hang together, nor hold out that is ſevered from charity.

Wherefore. 1Thes 2:18. This particle (διο) is designed here to refer to another proof of his affection for them. One evidence had been referred to in his strong desire to visit them, which he had been unable to accomplish, (1Thes 2:18;) and he here refers to another--to wit, the fact that he had sent Timothy to them.

We could no longer forbear. That is, when I could not, (1Thes 3:5,) for there is every evidence that Paul refers to himself only, though he uses the plural form of the word. There was no one with him at Athens after he had sent Timothy away, (Acts 17:15, 18:5;) and this shows that when, in 1Thes 2:6, he uses the term apostles in the plural number, he refers to himself only, and does not mean to give the name to Timothy and Silas. If this be so, Timothy and Silas are nowhere called "apostles" in the New Testament. The word rendered here could forbear, (στεγοντες,) means, properly, to cover, to conceal; and then to hide or conceal anger, impatience, weariness, etc.,; that is, to hold out as to anything, to bear with, to endure. It is rendered suffer in 1Cor 9:12; beareth, 1Thes 3:1,5. It is not elsewhere used in the New Testament. It means that he could no longer bear up under, hide, or suppress his impatience in regard to them, his painful emotions, his wish to know of their state; and he therefore sent Timothy to them.

We thought it good. I was willing to suffer the inconvenience of parting with him in order to show my concern for you.

To be left at Athens alone. Paul had been conducted to Athens from Berea, where he remained until Silas and Timothy could come to him, Acts 17:15. It appears from the statement here, that Timothy had joined him there, but such was his solicitude for the church at Thessalonica, that he very soon after sent him there, and chose to remain himself alone at Athens. Why he did not himself return to Thessalonica, is not stated. It is evidently implied here that it was a great personal inconvenience for him thus to part with Timothy, and to remain alone at Athens, and that he evinced the strong love which he had for the church at Thessalonica by being willing to submit to it. What that inconvenience consisted in, he has not stated, but it is not difficult to understand.

(1.)He was among total strangers, and, when Timothy was gone, without an acquaintance or friend.

(2.) The aid of Timothy was needed in order to prosecute the work which he contemplated. He had requested that Timothy should join him as soon as possible when he left Berea, (Acts 17:15;) and he evidently felt it desirable that in preaching the gospel in that city he should have all the assistance he could obtain. Yet he was willing to forego those comforts and advantages in order to promote the edification of the church at Thessalonica.

(*) "forbear" "bear"

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 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 whilst 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 17:34; 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, Ac 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 labouring 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. Col 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-labourer 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 στηριξαι. 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.

(a) "Timotheus" Acts 17:15

That no man should be moved. The word rendered moved (σαινω) occurs nowhere else in the New Testament. It properly means to wag, to move to and fro, as of dogs which wag their tails in fondness, (Hom. Od.K. 216. AEl. A.N.x. 7. Ovid, xiv. 258;) then to caress, to fawn upon, to flatter; then to move or waver in mind--as from fear; to dread, to tremble. See Passow and Wetstein. Here the sense is, to be so moved or agitated by fear, or by the terror of persecution, as to forsake their religion. The object of sending Timothy was, that they might not be thus moved, but that amidst all opposition they might adhere steadfastly to their religion.

These afflictions. 1Thes 2:14.

For yourselves know that we are appointed thereunto. It is not quite certain whether by the word "we" here the apostle refers to himself; or to himself and the Thessalonians; or to Christians in general. On either supposition what he says is true, and either would meet the case. It would be most to the purpose, however, to suppose that he means to state the general idea that all Christians are exposed to persecution, and could not hope to avoid it. It would then appear that the Thessalonians had partaken only of the common lot. Still there may have been a special reference to the fact that Paul and his fellow-labourers there were subjected to trims; and if this be the reference, then the idea is, that the Thessalonians should not be "moved" by their trials, for even their teachers were not exempt. Even their enemies could not say that the apostle and his co-workers were impostors, for they had persevered in preaching the gospel when they knew that these trials were coming upon them. The phrase, "we are appointed thereunto," means that such was the Divine arrangement. No one who professed Christianity could hope to be exempted from trial, for it was the common lot of all believers. Comp. 1Cor 4:9; 2Ti 3:12.

(b) "no man" Eph 3:13 (c) "we are appointed" Jn 16:2, 2Ti 3:12, 1Pet 2:12

For verily, when we were with you, we told you before, etc. It is not mentioned in the history Acts 17 that Paul thus predicted that peculiar trials would come upon them, but there is no improbability in what is here said. He was with them long enough to discourse to them on a great variety of topics, and nothing can be more probable, than that, in their circumstances, the subjects of persecution and affliction would be prominent topics of discourse. There was every reason to apprehend that they would meet with opposition on account of their religion, and nothing was more natural than that Paul should endeavour to prepare their minds for it beforehand.

That we should suffer tribulation. We who preached to you; perhaps also including those to whom they preached.

Even as it came to pass, and ye know. When Paul, Silas, and Timothy were driven away, and when the church was so much agitated, by the opposition of the Jews, Acts 17:5-8.

For this cause. Since I knew that you were so liable to be persecuted, and since I feared that some might be turned from the truth by this opposition.

When I could no longer forbear. 1Thes 3:1.

I sent to know your faith. That is, your fidelity, or your steadfastness in the gospel.

Lest by some means. Either by allurements to apostasy, set before you by your former heathen friends; or by the arts of false teachers; or by the severity of suffering. Satan has many methods of seducing men from the truth, and Paul was fearful that by some of his arts he might be successful there.

The tempter. Satan; for though the Jews were the immediate actors in those transactions, yet the apostle regarded them as being under the direction of Satan, and as accomplishing his purposes. He was, therefore, the real author of the persecutions which had been excited. He is here called the "Tempter," as he is often, (comp. Mt 4,) and the truths taught are;

(1.) that Satan is the great author of persecution; and

(2.) that in a time of persecution--or of trial of any kind--he endeavours to tempt men to swerve from the truth, and to abandon their religion. In persecution, men are tempted to apostatize from God, in order to avoid suffering. In afflictions of other kinds, Satan often tempts the sufferer to murmur and complain; to charge God with harshness, partiality, and severity, and to give vent to expressions that will show that religion has none of its boasted power support the soul in the day of trial. Comp. Job 1:9-11. In all times of affliction, as well as in prosperity, we may be sure that the Tempter" is not far off, and should be on our guard against his wiles.

And our labour be in vain. By your being turned from the faith. Gal 4:11.

(a) "when I could" 1Thes 3:1 (*) "forbear" "bear" (b) "lest by" 2Cor 11:2,3 (c) "labour be in vain" Gal 4:11

But now when Timotheus came from you unto us. To Corinth, after he had been sent to Thessalonica, Acts 18:5. Comp. 1Thes 3:2.

And brought us good tidings. A cheerful or favourable account. Gr., "evangelizing ;" that is, bringing good news.

Of your faith. Of your faithfulness or fidelity. Amidst all their trials they evinced fidelity to the Christian cause.

And charity. Love. 1Cor 13:1.

And that ye have good remembrance of us always. That is, probably, they showed their remembrance of Paul by obeying his precepts, and by cherishing all affectionate regard for him, notwithstanding all the efforts which had been made to alienate their affections from him.

Greatly desiring to see us, as we also to see you. There was no disposition to blame him for having left them, or because he did not return to them. They would have welcomed him again as their teacher and friend. The meaning of this is, that there was between him and them a strong mutual attachment.

(+) "charity" "love" (d) "desiring greatly" Php 1:8

We were comforted over you. 2Cor 1:3 and following; 2Cor 7:6, 2Cor 7:7. The sense here is, that their steadfastness was a great source of comfort to him in his trials. It was an instance where the holy lives and the fidelity of a people did much, as will always be the case, to lighten the burdens and cheer the heart of a minister of the gospel. In the inevitable trials of the ministerial office there is no source of comfort more rich and pure than this.

(e) "comforted" 2Cor 7:6,7 (++) "over you" "concerning"

For now we live, if ye stand fast in the Lord. This is equivalent to saying, "My life and comfort depend on your stability in the faith, and your correct Christian walk." Comp. Martial vi. 70. Non est vivere, sed valere, vita--" Life consists not merely in living, but in the enjoyment of health." See, also, Seneca, Epis. 99, and Manilius, iv. 5, as quoted by Wetstein. The meaning here is, that Paul now enjoyed life; he had that which constituted real life, in the fact that they acted as became Christians, and so as to show that his labour among them had not been in vain. The same thing here affirmed is true of all faithful ministers of the gospel. They feel that they have something that may be called life, and that is worth living for, when those to whom they preach maintain a close walk with God.

(f) "fast" Eph 6:13,14, Php 4:1

For what thanks can we render to God again. That is, what expression of thanksgiving can we render to God that shall be an equivalent for the joy which your holy walk has furnished, or which shall suitably express our gratitude for it.

Night and day. Constantly.

Praying exceeedingly. Gr., abundantly; that is, there was much more than ordinary prayer. He made this a special subject of prayer; he urged it with earnestness, and without intermission. Comp. 1Thes 2:17.

And might perfect that which is lacking in your faith. Might render it complete, or fill up anything which is wanting. The word here used, (καταρτισαι,) means, properly, to make fully ready, to put full in order, to make complete. Rom 9:22; 2Cor 13:9; Gal 6:1. It is rendered mending, Mt 4:21, Mk 1:19. Perfect and perfected. Mt 21:16, Lk 6:40, 2Cor 13:11, 1Thes 3:10, Heb 13:21, 1Pet 5:10. Fitted, Rom 9:22. Perfectly joined together, 1Cor 1:10. Restore, Gal 6:1. Prepared, Heb 10:5; and framed, Heb 11:3. It is not elsewhere used in the New Testament. The meaning here is, that whatever was deficient in their views of religious doctrine the apostle desired to Supply. It is to be remembered that he was with them but a comparatively short time before he was compelled to depart to Berea, and it is reasonable to suppose that there were many subjects on which he would be glad to have an opportunity to instruct them more fully.

(g) "perfect" 2Cor 13:9,11, Col 4:12 (&) "lacking in your faith" "wanting in your faith"

Now God himself. This is evidently a prayer, he earnestly sought of God that he might be permitted to visit them, and that he would so prepare the way that he might do it.

And our Father. Even our Father. The reference is particularly to the 'Father,' the First Person of the Trinity. It does not refer to the Divine nature in general, or to God as such, but to God as the Father of the Lord Jesus. It is a distinct prayer offered to him that he would direct his way to them. It is right, therefore, to offer prayer to God as the First Person of the Trinity.

And our Lord Jesus Christ. This also is a prayer, as much as the former was, for it can be understood in no other way. What can be its meaning, unless the apostle believed that the Lord Jesus had power to direct his way to them, and that it was proper for him to express this wish to him; that is, to pray to him? If this be so, then it is right to pray to the Lord Jesus, or to worship him. Jn 20:28; Acts 1:24. Would Paul have prayed to an angel to direct his way to the church at Thessalonica?

Direct our way unto you. Marg., guide. The Greek word κατευθυνω means, to guide straight towards or upon anything. It is rendered guide, in Lk 1:79, and direct here and in 2Th 3:5. It does not elsewhere occur in the New Testament. The idea is that of conducting one straight to a place, and not by a round-about course. Here the petition is, that God would remove all obstacles so that he could come directly to them.

(1) "direct" "guide"

And the Lord make you to increase and abound in love. Comp. 2Cor 9:8. The word "Lord" here probably refers to the Lord Jesus, as this is the name by which he is commonly designated in the New Testament. Acts 1:24. If this be so, then this is a petition to the Lord Jesus as the fountain of all grace and goodness.

(h) "love one another" 1Jn 4:7-12

To the end he may establish your hearts. That is, "May the Lord cause you to increase in love, 1Thes 3:12, in order that you may be established, and be without blame in the day of judgment." The idea is, that if charity were diffused through their hearts, they would abound in every virtue, and would be at length found blameless.

Unblameable. 1Thes 2:10; Php 2:15; Php 3:6; Heb 8:7. Comp. Lk 1:6; 1Thes 5:23. The meaning is, so that there could be no charge or accusation against them.

In holiness. Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart.

At the coming of our Lord Jesus Christ. To judge the world. 1Thes 1:10. As we are to appear before him, we should so live that our Judge will find nothing in us to be blamed.

With all his saints. With all his holy ones τωναγιων. The word includes his angels who will come with him, Mt 25:31, and all the redeemed who will then surround him. The idea is, that before that holy assemblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the goodly "fellowship" of the angels, and to be regarded as worthy to be numbered with the redeemed who "have washed their robes, and have made them pure in the blood of the Lamb." When we come to appear amidst that vast assemblage of holy beings, the honours of the world will appear to be small things; the wealth of the earth will appear worthless, and all the pleasures of this life beneath our notice. Happy will they be who are prepared for the solemnities of that day, and who shall have led such a life of holy love--of pure devotion to the Redeemer--of deadness to the world--and of zeal in the cause of pure religion--of universal justice, fidelity, honesty, and truth, as to be without reproach, and to meet with the approbation of their Lord.

(i) "unblameable" 2Thes 2:17, 1Jn 3:20,21 (j) "coming" Zech 14:5, Jude 1:14

At the latter end of the foregoing chapter, St. Paul acquainted the Thessalonians with his desires and intentions to come once and again unto them, but was always providentially hindered. Now here he gives them to understand, that such was the fervour of his affection towards them, that although he could not come, yet he could not forbear to send to them, though he left himself alone, preferring their necessity before his own conveniency: When we could no longer forbear; that is, "When I could no longer satisfy myself without knowing your state and condition, I chose, though with much inconveniency to myself, rather to be left at Athens alone, in the midst of my afflictions and tribulations, than that you should be longer destitute of one to supply my absence, in order to your confirmation and comfort." See here a special instance of ministerial love and affection in St. Paul, preferring the church's good before his own comfort, and postponing his own conveniency to their necessity; though Timothy's company was very desireable, very necessary and useful for him, yet, he denies himself to serve them; We thought it good to be left at Athens alone.

Observe, 2. The person sent by him, Timothy, with his deserved character and commendation, a brother, that is, a Christian, a believer, a brother in Christ; a minister of God, that is a preacher of the gospel; his fellow-labourer, or one that joined heart and hand with him in the preaching of the gospel from place to place. See here, a special instance of St. Paul's apostolical care for the churches of Christ, when he could not visit them in person, he sends to them, not any one he could come at, but the fittest he could get, one who was most likely, through God's assistance and blessing, to carry on the work he was sent about: I sent you Timotheus my brother.

Observe, 3. The great end for which he was sent unto them; it was to confirm them, and to comfort them; to confirm them in the faith of Christ, and to comfort them under all their sufferings for the sake of Christ. The strongest faith needs confirmation and establishment; and it is the minister's duty, in trying times especially, to guard his people's faith upon the stability whereof their strength and safety doth depend.

As if the apostle had said, "One great end why I have sent Timothy among you is this, lest either upon the account of your own afflictions, or my sufferings, you should be moved from your stedfastness, either drawn away by fraud and flattery, or driven away by force and terror;" that no man be moved by these afflictions.

Observe also, the argument to confirm them in the faith, amidst all their sufferings and afflictions, and that is drawn from the pleasure and purpose, the ordination and appointment of God, concerning their afflictions; Ye yourselves know, that we are thereunto appointed.

Learn hence, 1. That the best of saints are subject to be moved by their afflictions.

2. That it is the high commendation of a Christian, not to stir or be moved from his stedfastness by the heaviest shock of affliction that may fall upon him: That no man may be moved by these afflictions.

Some render the word appointed, set as a mark to be shot at; some saints, with holy Job, are set on purpose as a mark for the arrow of affliciton to be levelled at, yet then are they to keep their ground, and stand immovable; we honour God abundantly, when we are immovable in our active obedience; and we glorify him eminently, when we are immovable in our passive obedience; when we stand to it in the midst of sufferings, and are no more moved either by cowardice or impatience, than a post that is shot at. This is the glory of a Christian, and his great duty, and it is the glory of God, and his certain due.

Learn, 3. That believers are under a divine appointment from God himself, to undergo trouble and affliction. The ultimate destination of believers, is to rest,(God hath not appointed them unto wrath, but to obtain salvation): But the intermediate destination of them is to trouble and affliction, in order unto rest, and to prepare them for that rest. Seeing then that afflictions are appointed to us, and we appointed to them, seeing there is a decree of God concerning them, a decree as to the matter of them, as to the manner of them, as to the measure of them, as to the time of them, when they shall commence, how far they shall advance, how long they shall continue, seeing every thing in affliction is under an appointment; how meek and humble, how patient and submissive ought the Christian's spirit to be under them! And with what steadiness of expectation may and ought he to look up to heaven for a sanctified use and improvement of them! Let no man be moved by afflictions, knowing we are appointed thereunto.

Our apostle informed the Thessalonians in the foregoing verse, with the purpose and decree of God concerning the afflictions which were before them; in this verse he appeals to themselves, as to his own sincerity, in acquainting them, at their first conversion, that they must, through many tribulations, enter into the kingdom of God, and it came to pass accordingly; when we were with you, says the apostle, we told you, before it came to pass, that we should suffer triblulation, and it shortly after came to pass as we told you.

Learn hence, that it is the duty of the ministers of Christ to give timely warning of, and to acquaint young converts early with, the pleasure of God, to exercise all that belong to him with the cross, with a variety of afflictions, trials, and sufferings, before they come, that so they may not stumble, nor be offended at them when they come. The sincerity of our apostle is here very remarkable; when he came first to preach the gospel at Thessalonica, he did not flatter them with the expectation of an earthly paradise of pleasure, but told them plainly, that Christianity had a cross attending it, that a suffering hour would come, and they must expect it; when we were with you, we told you that we should suffer tribulation.

Learn, 2. That when Christians have had timely notice from the ministers of God, and from the word of God, of approaching trials and troubles, before they come, they ought to fore-arm themselves, and not to faint or sink under them when they come, much less to forsake religion because of them, but to continue stedfast, knowing that the heavier the cross is, the weightier will their crown be; for affliction, there is glory; for light affliction, a weight of glory, and for light affliction, which is but of a moment, a far more exceeding and eternal weight of glory, 2Cor 4:17.

Observe here, 1. One special end why St. Paul sent Timothy to Thessalonica, it was to know their faith, that is, their constancy in the faith; for he had a fear upon him lest Satan the tempter had taken occasion, from the present persecution they were under, to turn them from Christianity; and that by their yielding to his temptation, and apostatizing from the faith, his labour in the gospel had been in vain amongst them.

Here note, that the saints' persecutions are called temptations, and ascribed to Satan the tempter, who, by his ministers and instruments, endeavours to hinder the progress of the gospel, and by persecutions, to terrify and turn men from the profession of it.

Note further, that there is a holy jealousy in the minds of the faithful ministers of Christ, who, though they hope the best, yet are apt to fear the worst, with reference to the poor people, lest they should run in vain, and labour in vain amongst them; for though their labour shall not be in vain, with respect to themselves, their reward is with the Lord; (the careful nurse shall be paid, though the child dies at the breast;) yet, with respect to their people, they may be in vain, yea worse, for a testimony against them, Mr 6:11.

Observe, 2. How happily the apostle's fear was prevented, touching these Thessalonians, by the return of Timothy, and the good tidings which he carried along with him, of the stedfastness of their faith, of the fervency of their charity, and of their particular respect to himself, having always remembrance of him in their prayers, and making a repectful mention of his ministerial labours and diligence, and this always when they had occasion to speak of him.

And lastly, by their passionate and impatient desire to see him, (so much the original word signifies) to which he adds, that his desire was no less ardent to see them, though the providence of God had hitherto hindered him.

Learn hence, that the best tidings which can be brought to the ear of a faithful minister of Jesus Christ is this, that his people are sound and stedfast in the faith, maintainers of charity, and promoters of good works, and do account highly of, and honourably esteem the ministers and ambassadors of Jesus Christ; Timothy brought us good tidings of your faith, charity, and kind remembrance of us.

Learn farther, from the Thessalonians' fervent desire to see St. Paul, and he to see them, that Christian love doth earnestly long to evidence itself in Christian fellowship, and passionately desires the communion of saints, for the mutual comfort and spirtual advantage of each other; the sweetest privilege, next to communion with God, is communion with his saints.

O! What a pleasure is it, to behold the beautiful and blessed graces of the Holy Spirit of God, sparkling and shining in each other, exciting and quickening one another, acquainting each other with their experiences, and making known to each other their griefs, their doubts, and fears. No wonder then that the Thessalonians desired so passionately to see St. Paul, and he as earnestly to see them.

In these words our apostle declares the transcendant joy and overflowing comfort, which was found in his soul, upon the knowledge he had received of the constancy and stedfastness of the faith of these Thessalonians; we were comforted in our affliction by your faith:

Of all comforts which the people of God can afford to the ministers of the gospel, there is none comparable with that which results from the unfainting perseverance in the faith, and the unblameable holiness of their life.

No comfort can be greater than our people's gracious demeanour; this put a kind of new life into St. Paul, in the midst of all the sorrows and sufferings, the afflictions and persecutions, he underwent.

Now we live, says he, if ye stand fast in the Lord, that is, a life of joy and comfort; or, we live, that is, it will be a mean to prolong our life, as well as add to the comfort of it; and the contrary tends to the shortening of our days.

Those that do impair the cheerfulness of their minister's lives, such as deaden their spirits, and break their hearts, by their obstinate non-compliance with the rules of the gospel, are no better than murderers in the account of God.

If ministers may, as all other persons do, value their lives by the joy and comfort of them, then may they say, with the great apostle, "We live, as we see any of our people stand fast in the Lord; and we die, as we see others stick fast in their sins."

Observe farther, how highly thankful the apostle was to God, and what unspeakable praise he renders to him, for administering to him this occasion of joy, by the constancy and perseverance of the Christian faith at Thessalonica; What thanks can we render to God for you, and for all the joy wherewith we joy for your sakes?

The faithful ministers of Christ think that their hearts can never sufficiently be carried forth in thankfulness to God, for the success of their labours in the lives of their people; What thanks can we render? As if he had said, "I can never be sufficiently thankful, or I can never fully express my thankfulness to God for this honour, this favour, this benefit, that any one soul should be brought home to God by my ministry, much more that a Christian church should be planted by my endeavours at Thessalonica; and that God should keep them steady and stedfast in shaking times, and support them under such persecutions and trials as would shock an ordinary patience and constancy of mind: O! What thanks can I render God for this joy?"

Obseve here, how abounding St. Paul was in the duty of prayer for the Thessalonians; his prayer was assiduous and constant, night and day; it imports frequency and constancy in performance of the duty, 1Thess 3:10. His prayer was also very fervent and affectionate, praying exceedingly, excessively, as the word will bear. Spiritual affections are strong and vehement.

Note here, the admirable pattern which St. Paul sets before all the bishops and pastors of the church to the end of the world, namely, to be much, very much in prayer, to abound in this duty.

Observe, farther, the subject matter of St. Paul's prayer, that he might see their face, and perfect what was yet lacking in their faith. Here note, that St. Paul's short stay among the Thessalonians when he first planted the gospel, did not permit so full and complete an explication of the matters and mysteries of Christianity, as the apostle did desire; he therefore prays that God would bring him again amongst them, that he might supply what was wanting in their faith, that he might increase their knowledge, confirm their faith, inflame their love, excite their desires, quicken their endeavours, and carry on that good work to perfection in them, of which God had laid the foundation by him.

Learn hence, 1. That even in the faith of the most renowned, as well as of the new converted Christians, there is some deficiency and defect.

2. That one great end of the ministry of the word is, to help faith forward towards perfection; that which was the instrument to beget faith, is also the mean of increasing and confirming it, namely, the ordinances of God in general, and the ministry of the word in particular. As faith cometh by hearing, so is it confirmed by hearing also; longing to see your face, that we might perfect what is lacking in your faith.

Observe here, 1. An implicit acknowledgment that our journeys intended, and visits designed, to be given to our friends, are not in our power, but under the direction of God: we cannot visit a friend when we please, but when God will give us leave; we are not at our own disposal, but God's.

Accordingly here, St. Paul begs of God to direct his way unto them, that all obstacles and impediments being removed, the providence of God might direct him, as in a right line unto them, as the original word imports.

Observe, 2. The persons whom he directs his prayers to, for this mercy: to God and Christ.

Where note, That Christ is invocated as well as the Father, he is therefore God as well as the Father; because this invocation of him by all persons, proves him omniscient, searching the hearts of men, and also omnipresent, being with his people in all places; and consequently proves our Lord Jesus Christ to be truly and undeniably God.

Still our apostle perseveres in prayer, on the behalf of his beloved Thessalonians; and the particular mercy he prays for, is, their abundant increase in the grace and duty of love, first amongst themselves and their fellow-brethren in Christ, all Christians far and near; next towards all men, heathens and infidels, their bitter and bloody persecutors not excepted.

Where note, The true property of Christian love; it is, 1. A brotherly affection, which every true Christian chiefly bears to all his fellow-members in Christ, for grace sake;

2. A gracious propensity of heart, which a Christian bears for God's sake to all mankind, whereby he wills, and to his power procures, all good for them.

Here a particular and special reason is assigned, why he prayed so fervently for their abounding in love, namely, in order to their establishment in faith and holiness; teaching us, that as true love evidences the co-existence of all graces, so it gives stability and establishment to all graces.

Learn hence, 1. That growth in grace is accompanied with stability both in faith and holiness.

2. That a general and abounding charity, being that by which we become most like unto God, tends exceedingly to our establishment in all grace, and renders us unblameable before God, at the appearance of Christ.

Learn, 3. That there will be no possibility of appearing unblameable before Christ at his coming, without the love and practice of universal holiness in our Christian course.

Learn, 4. That the perfecting of a saint's graces, and rendering him altogether unblameable, without spot or imperfection in grace and holiness, is reserved till Christ's coming. Then, and not till then, shall our holiness be perfected, our love improved to a seraphim's likeness, all burning; then shall we obey with vigour, praise with cheerfulness, delight in God above measure, fear him without torment, trust him without despondency, serve him without lassitude and weariness, without interruption or distraction, and be perfectly like unto him, as well in holiness as in happiness, as well in purity as in immortality.

Come, then, Lord, down to me, Or take me up to thee.