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1
Thessalonians Chapter Three
1 Thessalonians 3
Now this forced removal of the apostle as the chief
labourer, without weakening the bond between him and the disciples, formed
other links which would consolidate and strengthen the assembly, knitting it together
by that which every joint supplied. This is connected (all things are but the
instruments of the power and wisdom of God) with the circumstances of which the
Acts of the Apostles give us the principal details.
After the persecutions excited by the Jews the apostle made a short
stay at Thessalonica, and was then obliged to leave that city and go to Berea.
Even there the Jews of Thessalonica followed him, and influenced those of
Berea, so that the Berean brethren had to provide for his safety. The person to
whom they committed him brought him to Athens; Silas and Timotheus remained at
Berea for the moment, but soon at his command rejoined him at Athens. Meantime
a violent persecution raged against the Christians at Thessalonica, a city of
importance, in which, as it appears, the Jews had already exercised a
considerable measure of influence over the heathen population-an influence that
was undermined by the progress of Christianity, which the Jews in their
blindness rejected.
The apostle, learning this state of things from Silas and
Timotheus, was concerned at the danger his new converts ran in being shaken in
faith by the difficulties that beset their path while they were still young in
the faith. His affection would not allow him to rest without putting himself in
communication with them, and already from Athens he had sent Timotheus to in
quire into their condition, and to establish their hearts by reminding them
that while yet with them he had told them these things would happen. During his
absence Paul left Athens and went to Corinth, where Timotheus again comforted
him by the good tidings he brought from Thessalonica, and the apostle resumed
his labors at Corinth with renewed energy and courage. (See Acts 18:5)
On the arrival of Timotheus Paul wrote this letter.
Timotheus had informed him of the good state of the Thessalonian
Christians-that they held fast the faith, that they greatly desired to see the
apostle, and that they walked together in love. In the midst of his sorrows,
and of the opposition of men-in a word, of the afflictions of the gospel-the
apostle's spirit is refreshed by these tidings. He is himself strengthened, for
if the faith of the labourer is the means of blessing to souls, and in general
the measure of the outward character of the work, the faith of the Christians
who are the fruit of his labors, and who correspond to it is in return a source
of strength and encouragement to the labourer; even as their prayers are a
great means of blessing to him.
Love finds in their spiritual welfare both its food and
its joy; faith, that which sustains and strengthens it. The word of God is felt
in it. "I live," says the apostle, "if ye stand fast in the
Lord. "What thanks," he adds, "can we render to God for you, for
all the joy wherewith we rejoice for your sakes before God?" Beautiful and
affecting picture of the effect of the operation of the Spirit of God,
delivering souls from the corruption of the world, and producing the purest
affections, the greatest self-renunciation for the sake of others, the greatest
joy in their happiness-divine joy, realised before God Himself, and the value
of which was appreciated in His presence by the spiritual heart that abode in
it, the heart which, on the part of that God of love, had been the means of its
existence.
What a bond is the bond of the Spirit! How selfishness is forgotten,
and disappears in the joy of such affections! The apostle, animated by this
affection, which increased instead of growing weary by its exercise, and by the
satisfaction it received in the happiness of others, desires so much the more,
from the Thessalonians being thus sustained, to see them again; not now for the
purpose of strengthening them, but to build upon that which was already so
established, and to complete their spiritual instruction by imparting that
which was yet lacking to their faith. But he is, and he ought to be, a labourer
and not a master (God makes us feel this), and he depends entirely on God for
his work, and for the edification of others. In fact years passed away before
he saw the Thessalonians again. He remained a long time at Corinth, where the
Lord had much people; he re-visited Jerusalem, then all Asia Minor where he had
laboured earlier; thence he went to Ephesus, where he abode nearly three years;
and after that he saw the Thessalonians again, when he left that city to go to
Corinth, taking his journey by the way of Macedonia, in order not to visit
Corinth before the restoration of the Christians there to order.
"God himself "-it is thus that the apostle's
desire and his submission to the will of God expresses itself--"God
himself direct our way unto you." His desire is not vague. He refers to
God as to his Father, the source of all these holy affections, Him who holds
the place of Father to us, and orders all things with a view to the good of His
children, according to that perfect wisdom which embraces all things and all
His children at once. "Our God and Father himself," the apostle says.
But there is another consideration-not, assuredly, in opposition to this, for
God is one, but which has another and less individual character: and he
adds-"And our Lord Jesus Christ." Christ is Son over God's house, and
besides joy and blessing and individual affection, there was the progress, the
welfare, and the development of the whole assembly to be considered. These two
parts of Christianity act assuredly upon each other.
Where the operation of the Spirit is full and unhindered,
the well-being of the assembly and the individual affections are in harmony. If
anything is lacking in the one, God uses the failure itself to act powerfully
on the other. If the assembly as a whole is weak, individual faith is exercised
in a special manner, and more immediately upon God Himself. There are no
Elijahs and Elishas in the reign of Solomon. On the other hand the watchful
care of the assembly by those divinely engaged in it is the true energy of its
spiritual organization, strengthens the life, and re-awakens the spiritual
affections of its slumbering members. But the two things are different.
Therefore the apostle adds to "our God and Father," "and our
Lord Jesus Christ," who, as we have said according to Hebrews 3, is a Son
over His house. It is a blessing that our path depends on the love of a Father,
who is God Himself, acting-according to the tender affections expressed by that
name; and, as to the well-being of the assembly, that it depends on the
government of a Lord like Jesus, who loves it with a perfect love: and who,
although He took such a place, is the God who created all things, the Man who
has all power in heaven and on earth, to whom Christians are the objects of
incessant and faithful care-care which He expends in order to bring the
assembly finally unto Himself in glory according to the counsels of God. [1] Such then was the apostle's first wish, and
such were they with regard to whom he formed it, Meanwhile he must leave his
beloved Thessalonians to the immediate care of the Lord on whom he depended
(compare Acts 20:32) To that his heart turns May God "direct my way to
come to you. And the Lord make you to increase and abound in love one toward
another and toward all." And his heart could present its affection for
them, as the pattern of that which they ought to feel for others. This power of
love maintains the heart in the presence of God and makes it find its joy in
the light of His presence and earnestly desire that all saints may be in His
presence, their hearts fitted for it and there. For God is love, and the
exercise of love in the Christian's heart (fruit of the presence and the
operation of the Spirit) is in fact the effect of the presence of God; and at
the same time it makes us feel His presence, so that it keeps us before Him and
maintains sensible communion in the heart. Love may suffer and thereby prove
its strength, but we are speaking of the spontaneous exercise of love towards
the objects which God presents to it.
Now, being thus the development of the divine nature in us,
and the sustainment of our hearts in communion with God Himself, love is the
bond of perfectness, the true means of holiness, when it is real. The heart is
kept, far away from the flesh and its thoughts, in the pure light of the
presence of God which the soul thus enjoys. For this reason the apostle prays,
while waiting to give them more light, that the Lord would increase love in
them in order to establish their hearts unblamable in holiness before God even
our Father in the presence of our Lord Jesus Christ with all His saints. Here
we find again the two great principles of which I spoke at the end of chapter
1: God in the perfection of His nature; and the Lord Jesus in the intimacy of
His connection with us-God however as Father, and Jesus as Lord. We are before
God, and Jesus comes with His saints. He has brought them to perfection: they
are with Him and thus before God known in the relationship of Father.
Observe also that everything refers to this hope: it was
an actual and present expectation. If they were converted it was to serve God
and to wait for His Son from heaven. Everything related to that wondrous moment
when He should come. That which holiness was would be demonstrated when they
should be before God, and the saints would be with their Head; moreover
manifested with Him in glory, even as then they should also fully enjoy the
fruit of their labour, and the reward of love in the joy of all those whom they
had loved. [2] The scene which would be the consummation of
the work is presented here in all its moral bearing. We are before God, in His
presence, where holiness is demonstrated in its true character; we are there
for perfect communion with God in the light, where the connection of holiness
with His nature and with the manifestation of Himself is apparent; even as this
manifestation is in connection with the development of a nature in us, which by
grace sets us in relationship with Him.
"Unblamable," he says, "in holiness,"
and in holiness "before God." He is light. What immense joy, what
power, through grace, in this thought, for the time present, to keep ourselves
manifested before Him! But only love, known in Him, can do this.
But also we add "Our Father." It is a known and
real relationship, which has its own peculiar character, a relationship of
love. It is not a thing to be acquired, and holiness is not the means of
acquiring it. Holiness is the character of our relationship with God, inasmuch
as we have received His nature as His children, and it is the revelation of the
perfection of that nature in Him in love. Love itself has given us that nature,
and has placed us in that relationship; practical holiness is its exercise in
communion with God, having fellowship with Him in His presence according to the
love which we thus know, that is, God Himself as He has revealed Himself
towards us.
But the heart is not alone: there is companionship in
this joy and in this perfection; and above all it is with Jesus Himself. He
will come, He will be present, and not only He who is the Head, but all the
saints with Him will be there also. It will be the accomplishment of the ways
of God respecting those whom He had given to Jesus. We shall see Him in His
glory, the glory which He has taken in connection with His coming for us. We
shall see all the saints in whom He will be admired, and see them in the
perfection which our hearts desire for them now.
Observe also that love makes us rise above the
difficulties, the persecutions, the fears, which the enemy seeks to produce.
Occupied with God, happy in Him, this weight of affliction is not felt. The
strength of God is in the heart; the walk is sensibly connected with the
eternal happiness possessed with Him, and the affliction is felt to be but
light and for a moment. Nor this only; we suffer for Christ's sake: it is joy
with Him, it is intimacy of communion, if we know how to appreciate it, and all
is invested with the glory and salvation that are found at the end-"at the
coming of our Lord Jesus Christ with all his saints."
In reading this passage one cannot but observe the
immediate and living way in which the Lord's coming is linked with daily
practical life, so that the perfect light of that day is thrown upon the hourly
path of the present time. By the exercise of love they were to be established
in holiness before God at the coming of Christ. From one day to another, that
day was looked for as the consummation and the only term they contemplated to
the ordinary life of each day here below. How this brought the soul into the
presence of God! Moreover, as I havealready in part observed, they lived in a
known relationship with God which gave room for this confidence. He was their
Father; He is ours. The relationship of the saints to Jesus was equally known.
The saints were "his saints." They were all to come with Him. They
were associated with His glory. There is nothing equivocal in the expression.
Jesus, the Lord, coming with all His saints, allows us to think of no other
event than His return in glory. Then also will He be glorified in His saints,
who will already have rejoined Him to be for ever with Him. It will be the day
of their manifestation as of His.
The apostle then turns to the dangers that beset the
Thessalonians in consequence of their former habits (and which were still those
of the persons that surrounded them), habits in direct contradiction to the
holy and heavenly joy of which he spoke. He had already shewn them how they
were to walk and to please God. In this way he had himself walked among them.
(chap 2:10) He would exhort them to a similar conduct with all the weight that
his own walk gave him, even as he would desire their growth in love according
to the affection he had for them. (Compare Acts 26:29) It is this which gives
authority to the exhortation, and to all the words of a servant of the Lord.
The apostle takes up especially the subject of purity,
for the pagan morals were so corrupt that impurity was not even accounted to be
sin. It appears strange to us that such an exhortation should have been needful
to such lively Christians as the Thessalonians; but we do not make allowance
enough for the power of those habits in which persons have been brought up, and
which become as it were a part of our nature and of the current of our
thoughts, and for the action of two distinct natures under the influence of
these, though the allowance or cultivation of one soon deadens the other. But
the motives given here shew upon what entirely new ground, as regards the commonest
morality, Christianity places us. The body was but as a vessel to be used at
will for whatever service they chose. They were to possess this vessel instead
of allowing themselves to be carried away by the desires of the flesh; because
they knew God. They were not to deceive their brethren in these things, [3] for the Lord would take vengeance. God has
called us to holiness: it is with Him that we have to do; and if any one
despised his brother, taking advantage of his feebleness of mind to encroach
upon his rights in this respect, it would be to despise not man but God, who
would Himself remember it, and who has given us His Spirit; and to act thus
would be to despise that Spirit, both in one's self and in one's brother in
whom He also dwells. He who was wronged in this way was not only the husband of
a wife, he was the dwelling-place of the Holy Ghost and ought to be respected
as such. On what high ground Christianity places a man, and that in connection
with our best affections !
As touching brotherly love-that new mainspring of their
life-it was not necessary to exhort them: God Himself had taught them, and they
were an example of love to all. Only let them abound in it even more and more;
walking quietly, working with their own hands, so as to be in no man's debt,
that in this respect also the Lord might be glorified.
Such were the apostle's exhortations. That which follows
is an absolutely new revelation for their encouragement and consolation.
We have seen that the Thessalonians were always expecting
the Lord. It was their near and immediate hope in connection with their daily
life. They were constantly expecting Him to take them to Himself They had been
converted to wait for the Son of God from heaven. Now (from want of
instruction) it appeared to them that the saints who had recently died would
not be with them to be caught up. The apostle clears up this point, and
distinguishes between the coming of Christ to take up His own, and His day,
which was a day of judgment to the world. They were not to be troubled [4] as
those who had no hope were troubled. And the reason which he gives for this is
a proof of the strict connection of their entire spiritual life with the
expectation of Christ's personal return to bring them into heavenly glory. The
apostle, in comforting them with regard to their brethren who had lately died,
does not say a word of the survivors rejoining them in heaven. They are
maintained in the thought that they were still to look for the Lord during
their lifetime to transform them into His glorious image. (Compare 2 Cor. 5 and
1 Cor. 15) An especial revelation was required to make them understand that
those who had previously died would equally have their part in that event.
Their part, so to speak, would resemble that of Christ. He has died, and He has
risen again. And so will it be with them. And when He should return in glory,
God would bring them-even as He would bring the others, that is, the
living-with Him.
Upon this the apostle gives some more detailed
explanation of the Lord's coming in the form of express revelation, shewing how
they would be with Him so as to come with Him when He appears. The living will
not take precedence of those who sleep in Jesus. The Lord Himself will come as
the Head of His heavenly army, dispersed for a time, to gather them to Himself.
He gives the word. The voice of the archangel passes it on, and the trumpet of
God is sounded. The dead in Christ will rise first, that is to say, before the
living go up. Then we who shall be alive and remain shall go with them, all
together, in the clouds to meet the Lord in the air. So shall we be for ever
with the Lord.
It was that that the Lord Himself ascended; for in all
things we are to be like Him-an important circumstance here. Whether
transformed or raised from the dead, we shall all go up in the clouds. It was
in the clouds that He ascended, and thus we shall be ever with Him.
In this part of the passage, where he explains the
details of our ascension to the Lord in the air nothing is said of His coming
down to the earth; it is our going up (as He went up) to be with Him. [5]
Neither, as far as concerns us, does the apostle go farther than our gathering
together to be for ever with Him. Nothing is said either of judgment or of
manifestation; but only the fact of our heavenly association with Him in that
we leave the earth precisely as He left it. This is very precious. There is
this difference: He went up in His own full right, He ascended; as to us, His
voice calls the dead, and they come forth from the grave, and, the living being
changed, all are caught up together. It is a solemn act of God's power, which
seals the Christians' life and the work of God, and brings the former into the
glory of Christ as His heavenly companions. Glorious privilege! Precious grace!
To lose sight of it destroys the proper character of our joy and of our hope.
Other consequences follow, which are the result of His
manifestation; but that is our portion, our hope. We leave the earth as He did,
we shall for ever be with Him.
It is with these words that we are to comfort our selves
if believers die- fall asleep in Jesus. They shall return with Him when He
shall be manifested; but, as regards their own portion, they will go away as He
went, whether raised from the dead or transformed, to be for ever with the
Lord.
All the rest refers to His government of the earth: an
important subject, a part of His glory; and we also take part in it. But it is
not our own peculiar portion. This is, to be with Him, to be like Him, and even
(when the time shall come) to quit in the same manner as Himself the world
which rejected Him, and which has rejected us, and which is to be judged.
I repeat it: to lose sight of this is to lose our
essential portion. All lies in the words, "so shall we ever be with the
Lord." The apostle has here explained how this will take place. [6] Remark
here, that verses 15-18 are a parenthesis, and that chapter 5:1 follows on
chapter 4:14; chapter 5 shewing what He will do when He brings the saints with
Him according to chapter 4:14.
In this important passage then we find the Christian
living in an expectation of the Lord, which is connected with his daily life
and which completes it. Death then is only an accessory which may take place,
and which does not deprive the Christian of his portion when his Master shall
return. The proper expectation of the Christian is entirely separated from all
which follows the manifestation of Christ, and which is in connection with the
government of this world.
The Lord comes in Person to receive us to Himself; He
does not send. With full authority over death, which He has conquered, and with
the trump of God, He calls together His own from the grave; and these, with the
living (transformed), go to meet Him in the air. Our departure from the world
exactly resembles His own: we leave the world, to which we do not belong, to go
to heaven. Once there, we have attained our portion. We are like Christ, we are
forever with Him, but He will bring His own with Him, when He shall appear.
This then was the true comfort in the case of a Christian's death, and by no
means put aside the daily expectation of the Lord from heaven. On the contrary
this way of viewing the subject confirmed it. The dead saint did not lose his
rights by dying-by sleeping in Jesus; he should be the first object of his
Lord's attention when He came to assemble His own. Nevertheless the place from
which they go forth to meet Him is the earth. The dead should be raised-this
was the first thing--that they might be ready to go with the others; and then
from this earth all would depart together to be with Christ in heaven. This
point of view is all important, in order to apprehend the true character of
that moment when all our hopes will be consummated.
[1] It
is well here to recall that, though Christ is Son over God's house, as Lord He
is not Lord over the assembly but over individuals. Besides this, He is in a
general sense Lord of all. But His action towards individuals ministers to the
well-being of the assembly.
[2] It
is very striking how holiness here, and manifestation in glory, are brought
together as one thing in scripture, only the veil drawn aside when the glory is
there. Even Christ was declared Son of God with power according to the Spirit
of holiness by resurrection. We beholding the glory with unveiled face are
changed into the same image from glory to glory. So here; we are to walk in
love, to be unblamable in holiness. We should have said here; but no, the veil
is drawn at the appearing of our Lord Jesus Christ with all His saints. In
Ephesians 5 He washes us with the word, to present us a glorious body without
spot to Himself.
[3]
"pas touton" is a euphemism for "these things"
[4] It
has been thought that the apostle speaks here of those who had died for His
name's sake as martyrs. It may have been so in consequence of the persecutions,
but "dia tov Iesous" would be a singular way of expressing it;
"dia" with a genitive is used for a state of things, a condition that
we are in, that characterises us. Being in Christ, their removal was but
falling asleep, not dying. They had this position by means of Jesus, not for His
name's sake. (Compare, however, 2 Cor. 4:14)
[5] In
order that we may all return-be brought back with Him-together.
[6]
Compare 2 Corinthians 5:1, &c. We have already remarked as a fact that this
passage is a new distinct revelation. But the bearing of this fact appears here
and proves that it has much importance. The Christian's life is so connected
with the day (that is to say, with the power of the life of light of which
Christ lives), and Christ who is already in glory is so truly the believer's
life, that he has no other thought than to pass into it by this power of
Christ's, which will transform him. (See 2 Cor. 5:4) It required a new and
accessory revelation to explain that which was wanting to the intelligence of
the Thessalonians, how the dead saints should not lose their part in it. The
same power would be applied to their dead bodies as to the mortal bodies of the
living saints, and all would be caught up together. But the victory over death
was already gained, and Christ, according to the power of resurrection, being
already the believer's life, it was but natural, according to that power, that
he should pass without dying into the fullness of life with Christ. This was so
much the natural thought of faith that it required an express, and as I have
said, an accessory revelation to explain how the dead should have their part in
it. To us now it presents no difficulty. It is the other side of this truth
which we lack, which belongs to a much more lively faith, and which realises
much more the power of the life- of Christ and His victory over death. No doubt
the Thessalonians should have considered that Christ had died and risen again,
and not have allowed the abundant power of their joy in realising their own
portion in Christ to hide from them the certainty of the portion of those who
slept in Him. But we see (and God allowed it that we might see) how the life
which they possessed was connected with the position of the Head triumphant
over death. The apostle does not weaken this faith and hope, but he adds (that
they may be comforted by the thought that the triumph of Christ would have the
same power over the sleeping as over the living saints; and that God would
bring back the former as well as the latter with Jesus in glory, having caught
them up together as their common portion to be for ever with Him. To us also
God gives this truth, this revelation of His power. He has permitted thousands
to fall asleep, because (blessed be His name ) He had other thousands to call
in, but the life of Christ has not lost its power, nor the truth its certainty.
We as living ones wait for Him because He is our life. We shall see Him in
resurrection, if haply we die before He comes to seek us; and the time draws
near. Observe, also, that this revelation gives another direction to the hope
of the Thessalonians, because it distinguishes with much precision between our
departure hence to join the Lord in the air, and our return to the earth with
Him. Nor this only, but it shews the first to be the principal thing for
Christians, while at the same time confirming and elucidating the other point.
I question whether the Thessalonians would not better have understood this
return with Christ than our departure hence all together to rejoin Him. Even at
their conversion they had been brought to wait for Jesus from heaven. From the
first the great and essential principle was established in their hearts- the
Person of Christ was the object of their hearts' expectation, and they were
separated thereby from the world. Perhaps they had some vague idea that they
were to appear with Him in glory, but how it was to be accomplished they knew
not. They were to be ready at any moment for His coming, and He and they were
to be glorified together before the universe. This they knew. It is a summary
of the truth. Now the apostle develops more than one point here in connection
with this general truth. 1st, they would be with Christ at His coming. This, I
think, is but a happy application of a truth which they already possessed,
giving a little more precision to one of its precious details. At the end of
chapter 3 we have the truth plainly stated (although it was still indistinct in
their hearts, since they thought the dead in Christ would be deprived of it)
that all the saints should come with Jesus-an essential point as to the
character of our relationship to Him. So that Jesus was expected-the saints
should be together with Jesus at the time of His coming-all the saints should
come with Him. This fixed and gave precision to their ideas on a point already
more or less known. 2nd, That which follows is a new revelation on the occasion
of their mistake with regard to those who slept. They thought indeed that the
Christians who were ready should be glorified with Christ when He came back to
this world; but the dead-were they ready? They were not present to share the
glorious manifestation of Christ on the earth. For, I doubt not, the vague idea
that possessed the mind of the Thessalonians was this: Jesus would return to
this world, and they who were waiting for Him would share His glorious
manifestation on the earth. Now the apostle declares that the dead saints were
in the same position as Jesus who had died. God had not left Him in the grave;
nor would He those who had, like Him, been there. God would also bring them
with Him when He should return in glory to this earth. But this was not all.
The coming of Christ in glory to the earth was not the principal thing. The
dead in Christ should be raised, and then, with the living, should go to meet
the Lord in the air, before His manifestation, and return with Him to the earth
in glory; and thus should they be ever with the Lord. This was the principal
thing, the Christian's portion; namely, to dwell eternally with Christ and in
heaven. The portion of the faithful was on high- was Christ Himself, although
they would appear with Him in the glory. For this world it would then be the
judgment.
── John Darby《Synopsis of 1 Thessalonians》
1 Thessalonians 3
Chapter Contents
The apostle sent Timothy to establish and comfort the
Thessalonians (1-5) He rejoiced at the good tidings of their faith and love.
(6-10) And for their increase in grace. (11-13)
Commentary on 1 Thessalonians 3:1-5
(Read 1 Thessalonians 3:1-5)
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.
Commentary on 1 Thessalonians 3:6-10
(Read 1 Thessalonians 3:6-10)
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.
Commentary on 1 Thessalonians 3:11-13
(Read 1 Thessalonians 3:11-13)
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.
── Matthew Henry《Concise Commentary on 1 Thessalonians》
1 Thessalonians 3
Verse 1
[1] Wherefore when we could no longer forbear, we thought it
good to be left at Athens alone;
We — Paul and Silvanus.
Could bear no longer — Our desire and fear
for you.
Verse 3
[3] That no man should be moved by these afflictions: for
yourselves know that we are appointed thereunto.
We are appointed hereto — Are in every respect
laid in a fit posture for it, by the very design and contrivance of God himself
for the trial and increase of our faith and all other graces. He gives riches
to the world; but stores up his treasure of wholesome afflictions for his
children.
Verse 6
[6] But now when Timotheus came from you unto us, and
brought us good tidings of your faith and charity, and that ye have good remembrance
of us always, desiring greatly to see us, as we also to see you:
But now when Timotheus was come to us from you — Immediately after his
return, St. Paul wrote; while his joy was fresh, and his tenderness at the
height.
Verse 8
[8] For now we live, if ye stand fast in the Lord.
Now we live — Indeed; we enjoy life: so great
is our affection for you.
Verse 10
[10] Night and day praying exceedingly that we might see your
face, and might perfect that which is lacking in your faith?
And perfect that which is wanting in your faith — So St. Paul did not
know that "they who are once upon the rock no longer need to be taught by
man."
Verse 11
[11] Now God himself and our Father, and our Lord Jesus
Christ, direct our way unto you.
Direct our way — This prayer is addressed to
Christ, as well as to the Father.
Verse 13
[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.
With all his, Christ's, saints - Both angels and men.
── John Wesley《Explanatory Notes on 1 Thessalonians》
Chapter 3. The Sanctification of Coming
Again
Long to See Us
Long to See You
I. The Mission
of Timothy
II. Stand Firm
in the Lord
III. Wishes for
the Church
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Three General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To see the very real danger of being tempted, and the need to stand fast in the Lord 2) To appreciate how our own steadfastness can be a source of joy and strength to those who taught us in the faith 3) To understand the need to increase and abound in love, in order to establish our hearts blameless before God when Christ returns SUMMARY
As Paul expresses his concern for their faithfulness, he explains whyTimothy had been sent to them while he himself remained in Athens Fearful that their afflictions might have given Satan an opportunity totempt them and render his labors with them in vain, Timothy was sent toestablish and encourage them in their faith (1-5). Timothy brought back good news to Paul concerning the church at Thessalonica, telling him of their faith and love, their fond memories of Paul, and their desire to see him again. This greatly comforted Paul who was suffering his own afflictions, and he is overwhelmed withthankfulness and joy. Praying night and day that he might see them again and perfect what is lacking in their faith, he offers a prayer that God and Jesus might direct his way to them. He also prays that the Lord will help them to increase and abound in love to one another and to all, and to establish their hearts blameless in holiness beforeGod at the coming of Christ with all His saints (6-13). OUTLINE
I. PAUL'S CONCERN FOR THEIR FAITHFULNESS (1-10)
A. TIMOTHY'S MISSION 1. When he could endure it no longer, Paul remained in Athens alone (1) 2. He sent Timothy... a. To establish and encourage them in the faith (2) b. That they not be shaken by their afflictions (3a ) 1) To which they had been appointed (3b) 2) As Paul told them before (4) c. To know of their faith... 1) Whether they had been tempted (5a ) 2) Whether his labor might be in vain (5b) B. TIMOTHY'S REPORT (6-10) 1. Timothy's return brought good news... a. Of their faith and love (6a ) b. Of their fond memories of Paul (6b) c. Of their desire to see him, just as he desires to see them (6c ) 2. Such news brought comfort to Paul in his affliction (7-8) a. He was comforted, knowing of their faith (7) b. He felt alive, knowing of their steadfastness in the Lord (8) 3. He is thankful beyond words (9-10) a. Thankful to God for them, for the joy they bring to him (9) b. Praying night and day that he may soon see them and perfect what is lacking in their faith (10) II. PAUL'S CONCERN FOR THEIR CONTINUED GROWTH (11-13)
A. HIS PRAYER FOR HIMSELF (11) 1. A request made to both God the Father, and the Lord Jesus Christ (11a ) 2. That he may come to the Thessalonians again (11b) B. HIS PRAYER FOR THEM (12-13) 1. That the Lord make them increase and abound in love... a. To one another and to all (12a ) b. Just as Paul does toward them (12b) 2. So that the Lord might establish their hearts blameless in holiness... a. Before our God and Father (13a ) b. At the coming of our Lord Jesus Christ with all His saints (13b) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Paul's concern for their faithfulness (1-10) - Paul's concern for their continued growth (11-13) 2) Where did Paul stay when he sent Timothy back to Thessalonica? (1)
- Athens 3) Why did Paul send Timothy? (2)
- To establish them and encourage them in their faith 4) What was Paul fearful of that might have shaken their faith? (3)
- Their afflictions 5) What two reasons are given for Paul sending Timothy to learn oftheir faith? (5)
- Lest by some means the tempter had tempted them - Lest Paul's labor might have been in vain 6) What good news had Timothy brought back to Paul? (6)
- Of their faith and love - Of their fond memories of Paul - Of their desire to see him again 7) How did this news affect Paul? (7-9)
- Brought him comfort in his affliction and distress - Made him feel alive - Overwhelmed him with thankfulness and joy 8) For what did Paul pray night and day? (10)
- To see their face and perfect what was lacking in their faith 9) For what did Paul pray concerning himself? (11)
- That God and Jesus direct his way to the Thessalonians 10) For what did Paul pray concerning the Thessalonians? (12-13)
- That they increase and abound in love toward one another and to all - That their hearts be established blameless in holiness before God at the coming of Christ with all His saints Paul's Concern For His Brethren (3:1-10)
INTRODUCTION
1. It is evident from this epistle that Paul loved his brethren... a. In their presence, he treated them like a nursing mother and exhorted them like a caring father - 1 Th 2:7,11 b. When absent from them, he longed to see them time and again - 1 Th 2:17-18 2. His concern for them is also evident as we continue our study of this epistle... a. As we notice his anxiety over their faith - 1 Th 3:1-5 b. As we read of his joy in hearing of their steadfastness - 1 Th 3:6-10
3. What of our concern for one another? Are we troubled at all over the spiritual welfare of our brethren? [As we take a closer look at "Paul's Concern For His Brethren", perhapsthere are things to be learned that will ensure we have a properconcern for one another as well...] I. PAUL'S CONCERN FOR HIS BRETHREN
A. IMPLIED BY HIS ANXIETY... 1. Paul was concerned about how they were holding up under tribulation - 1 Th 3:1-4 a. He did not want them to be shaken by them b. He had even warned them when he was still with them 2. Paul was concerned about their faith - 1 Th 3:5 a. He was afraid that the tempter (Satan) might have tempted them b. He was fearful that his labor might have been in vain 1) A concern expressed for churches in Galatia 2) A concern expressed for brethren at Philippi - Ph 2:16 -- Note: if the doctrine "once saved, always saved" were true, why did Paul worry? B. INSINUATED BY HIS HELP... 1. He sent Timothy, at expense to himself - 1 Ti 3:1-2 a. It meant being left in Athens b. It meant being without the aid of a brother, a minister of God and fellow laborer in the gospel of Christ 2. He sent Timothy for two reasons - 1 Ti 3:2,5 a. To establish and encourage them in their faith b. To learn of the condition of their faith -- Note again: if the doctrine "once saved, always saved" were true, why the need to hinder the work at Athens Timothy back to Thessalonica? C. INDICATED BY HIS JOY... 1. Timothy had now returned with good news - 1 Ti 3:6 a. About their faith and love b. About their good remembrance of Paul c. About their great desire to see Paul 2. Paul's reaction to this news - 1 Th 3:7-9 a. Comforted in his own affliction and distress by their faith b. Made to really live by their steadfastness c. Rejoicing with thankfulness for their condition before God D. ILLUSTRATED BY HIS PRAYERS... 1. Note the frequency of his prayers for them - 1 Th 3:10 a. Praying night and day b. Praying exceedingly 2. Note the content of his prayers for them - 1 Th 3:10 a. To see their face once again b. To perfect what is lacking in their faith [Paul's concern for his brethren is certainly evidenced by his anxiety,his help, his joy, and his prayers. To provoke our thinking, let usnow examine whether there is evidence of...] II. OUR CONCERN FOR OUR BRETHREN
A. DO WE HAVE ANY ANXIETY...? 1. Are we concerned about the welfare of our brethren, especially the weak? 2. Have we noticed their absence, does it not trouble us? -- Do we act as though we believed in the doctrine "once saved, always saved"? B. DO WE EXTEND ANY HELP...? 1. Have we made an effort to call, write, or in some way contact them? 2. Are we helping by setting a good example with our own service and attendance? 3. Are we doing what we can to establish and encourage them in the faith? -- Paul was willing to make personal sacrifices to provide help for his brethren, are we? C. DO WE EXPERIENCE ANY JOY...? 1. Are we moved at all when we see a brother or sister restored to the Lord? 2. Do we have any joy when we see them returned to our midst? 3. Can we say with Paul, "For now we live, if you stand fast in the Lord"?
-- Our reaction to seeing brethren who are weak make an effort reveals much about our level of concern for them D. DO WE OFFER ANY PRAYERS...? 1. Prayers of thanks when we hear or see evidence of their faithfulness? 2. Prayers to see them and perfect what is lacking in their faith? -- Paul prayed exceedingly, night and day...how often do we pray for those who are weak or experiencing trials? CONCLUSION
1. Much joy comes from seeing the faithfulness and steadfastness of other Christians... a. Paul was comforted in his own afflictions by their faith - 1 Th 3:7
b. He was "alive" because of their steadfastness - 1 Th 3:8 c. He was filled with thanksgiving for the joy that came from seeing their faith - 1 Th 3:9 -- The apostle John could relate to this joy of which Paul wrote - cf. 3 Jn 3-4 2. To experience such joy, we need to have concern for our brethren... a. Enough concern to be anxious over their condition b. Enough concern to do something about it -- Perhaps "Paul's Concern For His Brethren" might spark our own concern! Without concern for our brethren, there is the very real danger of ourlabor being in vain. May our concern for our brethren be such thatwhen we hear of their faithfulness we too can say: "For now we live, if you stand fast in the Lord." (1 Th 3:8)
Paul's Prayer For The Thessalonians (3:11-13)
INTRODUCTION
1. The first section of this epistle contain "apostolic reflections" in which Paul... a. Praised their wonderful reception of the gospel - 1 Th 1:1-10 b. Reviewed the nature of his ministry among them - 1 Th 2:1-16 c. Expressed his love and concern for their spiritual condition - 1 Th 2:17-3:10 2. This section ends with a prayer in their behalf - 1 Th 3:11-13 a. A common practice of Paul in his epistles - cf. Ph 1:9-11; Co 1:9-12
b. In which Paul expresses his desires regarding his brethren 3. In considering such prayers, I find it beneficial to remember that Paul wrote by inspiration... a. So he is not just expressing his own desires, but those of God's as well! b. In most cases, these prayers are just applicable to us today as they were for them! [As we examine this prayer more closely, then, consider how elements of"Paul's Prayer For The Thessalonians" might also be God's desire for us
today. We first notice that Paul's prayer was that the Father andJesus might...] I. DIRECT HIS WAY TO THEM (11)
A. PAUL'S DESIRE TO SEE THEM... 1. He had expressed this desire earlier - 1 Th 2:17 2. He had been hindered by Satan - 1 Th 2:18 B. PAUL'S PRAYER TO SEE THEM... 1. Requesting aid from both the Father and Jesus a. Note the distinction between the Father and the Son - cf. also 2 Jn 9 b. This implies the Trinity, the distinction between the Persons of the Godhead c. Suggesting both joint and separate actions of the Father and Son 2. Implying belief in the providence of God a. That God could overcome the hindrance of Satan's efforts - cf. 1 Pe 5:8-10 b. That God could provide safe travel if it be in accordance to His will - cf. Ro 1:10 C. GOD'S DESIRE FOR US... 1. That we remember God's will in our prayers - 1 Jn 5:14 2. That we remember God's will in our planning - Ja 4:13-15 [As Paul desired to see his beloved brethren, so we should desire tosee our loved ones. But in our planning and prayers to see them, let'snot forget the will of God! Now consider how Paul prayed that the Lordmight...] II. MAKE THEM INCREASE AND ABOUND (12)
A. THROUGH THE WORKING OF GOD... 1. Our spiritual growth involves the working of God - cf. Ph 1:6 2. He works in conjunction with our own efforts - cf. Ph 2:12-13 -- So let us pray as though it depends upon God, but work as though it depends upon us! B. TO INCREASE AND ABOUND... 1. Our spiritual growth is to be never-ending, always increasing - cf. 2 Pe 1:5-8; 3:18 2. Our physical may grow old and slow down, but our inner man can be renewed every day! - cf. 2 Co 4:16 -- Like the sun rising to reach its zenith, so our spiritual growth should be marked by increasing and abundant progress! - cf. Pro 4:18 C. IN LOVE TO ONE ANOTHER AND TO ALL... 1. Especially increasing and abounding in love a. Something the Thessalonians already possessed - 1 Th 1:3 b. Something the Thessalonians didn't really need to be told - 1 Th 4:9-10 -- Yet we can never say that we cannot grow more - cf. Ph 3:13-17
2. Love not just for one another, i.e., our brethren, but for all men! a. It is easy to love our brethren b. But it is loving our enemies that we become like God! - cf. Lk 6:32-35 -- It is certainly God's desire for all His children to abound in love, and this should be the focus of many prayers - cf. Ph 1:9
[And finally, we note in "Paul's Prayer For The Thessalonians" that theLord might...] III. ESTABLISH THEIR HEARTS
A. BLAMELESS IN HOLINESS... 1. To be blameless is very reason Jesus gave Himself for us - Ep5:25-27
2. Without holiness, we will not see the Lord - He 12:14 -- While Jesus makes it possible through His blood, we must cooperate as well - cf. 2 Co 7:1 B. BEFORE GOD AT THE COMING OF JESUS... 1. Here is the "where" and "when" we must be blameless in holiness a. Where - before God at the Judgment! b. When - when Jesus comes with all His saints (lit., holy ones)! 2. Note the following about the Lord's coming... a. This is the third time in three chapters that Paul refers to this event - cf. 1 Th 1:10; 2:19; 3:13 b. While "saints" (holy ones) could refer to angels (cf. Mt 25:31), it may also include the redeemed (cf. 1 Th 4:14)
CONCLUSION
1. From "Paul's Prayer For The Thessalonians", we have seen that it is appropriate... a. To seek God's providential guidance when we desire to see our loved ones b. To pray for one another's spiritual growth and the Lord's blessing 2. If we desire to see each other... a. In this life from time to time b. Increasing and abounding in love c. Blameless in holiness in the presence of God at Christ's coming ...the "Paul's Prayer For The Thessalonians" is the sort of prayer that we should diligently offer for one another!
－－《Executable Outlines》
The sanctification of coming again
Long to see us
Long to see you
I.
The mission of Timothy
1.
Left by ourselves
2.
Encourage and strengthen
3.
Destined for trials
II.Stand firm in the Lord
1.
News of joy
2.
Be encouraged
3.
Pray for meeting
III.
Wishes for the church
1.
May the Lord clear the way
2.
Love increases and overflows
3.
Be blameless
－－ Chih-Hsin Chang《An
Outline of The New Testament》