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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》