F
I R S T T H E S S A L O N I A N S
CHAP. III.
In
this chapter the apostle gives further evidence of his love to the
Thessalonians, reminding them of his sending Timothy to them, with the mention
of his design therein and his inducements so to do, ver. 1-5. He acquaints
them also with his great satisfaction at the return of Timothy, with good
tidings concerning them, ver. 6-10. And concludes with fervent prayer for
them, ver. 11, to the end.
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The
Mission
of Timothy.
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A. D. 51.
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1 Wherefore when we could no longer forbear, we
thought it good to be left at Athens alone; 2 And sent Timotheus,
our brother, and minister of God, and our fellowlabourer in the gospel of
Christ, to establish you, and to comfort you concerning your faith:
3 That no man should be moved by these afflictions: for yourselves know that
we are appointed thereunto. 4 For verily, when we were with you,
we told you before that we should suffer tribulation; even as it came to pass,
and ye know. 5 For this cause, when I could no longer forbear, I
sent to know your faith, lest by some means the tempter have tempted you, and
our labour be in vain.
In these words the apostle gives an account of his sending Timothy to the
Thessalonians. Though he was hindered from going to them himself, yet his love
was such that he could not forbear sending Timothy to them. Though Timothy was
very useful to him, and he could not well spare him, yet Paul was content, for
their good, to be left alone at Athens. Note, Those ministers do not
duly value the establishment and welfare of their people who cannot deny
themselves in many things for that end. Observe,
I. The character he gives of Timothy (v. 2): We sent Timotheus, our
brother. Elsewhere he calls him his son; here he calls him brother.
Timothy was Paul's junior in age, his inferior in gifts and graces, and of a
lower rank in the ministry: for Paul was an apostle, and Timothy but an
evangelist; yet Paul calls him brother. This was an instance of the apostle's
humility, and showed his desire to put honour upon Timothy and to recommend
him to the esteem of the churches. He calls him also a minister of God. Note,
Ministers of the gospel of Christ are ministers of God, to promote the kingdom
of God among men. He calls him also his fellow-labourer in the gospel of
Christ. Note, Ministers of the gospel must look upon themselves as labourers
in the Lord's vineyard; they have an honourable office and hard work, yet a
good work. This is a true saying, If any man desire the office of a bishop,
he desires a good work, 1 Tim. iii. 1. And ministers should look upon one
another, and strengthen one another's hands, not strive and contend one with
another (which will hinder their work), but strive together to carry on the
great work they are engaged in, namely, to preach and publish the gospel of
Christ, and to persuade people to embrace and entertain it and live suitably
thereto.
II. The end and design why Paul sent Timothy: To establish you and to
comfort you concerning your faith, v. 2. Paul had converted them to
the Christian faith, and now he was desirous that they might be confirmed and
comforted, that they might confirmed in the choice they had made of the
Christian religion, and comforted in the profession and practice of it. Note,
The more we are comforted, the more we shall be confirmed, because, when we
find pleasure in the ways of God, we shall thereby be engaged to continue and
persevere therein. The apostle's design was to establish and comfort the
Thessalonians concerning their faith,--concerning the object of their faith,
namely, the truths of the gospel, and particularly that Jesus Christ was the
Saviour of the world, and so wise and good, so powerful and faithful, that
they might rely upon him,--concerning the recompence of faith, which was more
than sufficient to balance all their losses and reward all their labours.
III. The motive inducing Paul to send Timothy for this end, namely, a godly
fear or jealousy, lest they should be moved from the faith of Christ, v.
3. He was desirous that no man, no one among them, should be moved or shaken
in mind, that they should not apostatize or waver in the faith. And yet,
1. He apprehended there was danger, and feared the consequence.
(1.) There was danger, [1.] By reason of affliction and persecution for
the sake of the gospel, v. 3. These Thessalonians could not but
perceive what afflictions the apostles and preachers of the gospel met with,
and this might possibly stumble them; and also those who made profession of
the gospel were persecuted, and without doubt these Thessalonians themselves
were afflicted. [2.] By reason of the tempter's subtlety and malice. The
apostle was afraid lest by any means the tempter had tempted them, v.
5. The devil is a subtle and unwearied tempter, who seeks an opportunity to
beguile and destroy us, and takes all advantages against us, both in a time of
prosperity and adversity; and he has often been successful in his attacks upon
persons under afflictions. He has often prejudiced the minds of men against
religion on account of the sufferings its professors are exposed to. We have
reason therefore to be jealous over ourselves and others, lest we be ensnared
by him.
(2.) The consequence the apostle feared was lest his labour should be in vain.
And thus it would have been, if the tempter had tempted them, and prevailed
against them, to move them from the faith. They would have lost what they had
wrought, and the apostle would have lost what he laboured for. Note, It is the
devil's design to hinder the good fruit and effect of the preaching of the
gospel. If he cannot hinder ministers from labouring in the word and doctrine,
he will, if he be able, hinder them of the success of their labours. Note
also, Faithful ministers are much concerned about the success of their
labours. No one would willingly labour in vain; and ministers are loth to
spend their strength, and pains, and time, for nought.
2. To prevent this danger, with its bad consequence, the apostle tells them
what care he took in sending Timothy, (1.) To put them in mind of what he had
told them before concerning suffering tribulation (v. 4), he says (v.
3), We are appointed thereunto, that is, unto afflictions. So is the
will and purpose of God that through many afflictions we must enter into
his kingdom. Their troubles and persecutions did not come by chance, not
merely from the wrath and malice of the enemies of religion, but by the appointment
of God. The event only came to pass according as God had determined, and
they knew he had told them before it would be; so that they should not think
it strange, and, being fore-warned, they should be fore-armed. Note, The
apostles were so far from flattering people with an expectation of worldly
prosperity in religion that, on the contrary, they told them plainly they must
count upon trouble in the flesh. And herein they followed the example of their
great Master, the author or our faith. Besides, it might prove a confirmation
of their faith, when they perceived that it only happened to them as was
predicted before. (2.) To know their faith, that so he might inform the
apostles whether they remained stedfast under all their sufferings, whether
their faith failed or not, because, if their faith did not fail, they would be
able to stand their ground against the tempter and all his temptations: their
faith would be a shield, to defend them against all the fiery darts of the
wicked, Eph. vi. 16.
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The
Mission of Timothy.
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A. D. 51.
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6 But now when Timotheus came from you unto us,
and brought us good tidings of your faith and charity, and that ye have good
remembrance of us always, desiring greatly to see us, as we also to see
you: 7 Therefore, brethren, we were comforted over you in all our
affliction and distress by your faith: 8 For now we live, if ye
stand fast in the Lord. 9 For what thanks can we render to God
again for you, for all the joy wherewith we joy for your sakes before our
God; 10 Night and day praying exceedingly that we might see your
face, and might perfect that which is lacking in your faith?
Here we have Paul's great satisfaction upon the return of Timothy with good
tidings from the Thessalonians, in which we may observe,
I. The good report Timothy made concerning them, v. 6. Without
question, he was a willing messenger of these good tidings. Concerning
their faith, that is, concerning their stedfastness in the faith, that
they were not shaken in mind, nor turned aside form the profession of the
gospel. Their love also continued; their love to the gospel, and the
ministers of the gospel. For they had a good and a kind remembrance of the
apostles, and that constantly, or always. The names of the apostles were very
dear to them, and the thoughts of them, and what they themselves had received
from them, were very precious, insomuch that they desired greatly to see
them again, and receive some spiritual gift from them; and there was no
love lost, for the apostle was as desirous to see them. It is happy where
there is such mutual love between minister and people. This tends to promote
religion, and the success of the gospel. The world hates them, and therefore
they should love one another.
II. The great comfort and satisfaction the apostle had in this good report
concerning them (v. 7, 8): Therefore, brethren, we were comforted in
all our affliction and distress. The apostle thought this good news of
them was sufficient to balance all the troubles he met with. It was easy to
him to bear affliction, or persecution, or fightings from without, when he
found the good success of his ministry and the constancy of the converts he
had made to Christianity; and his distress of mind on account of his fears
within, lest he had laboured in vain, was now in a good measure over, when he
understood their faith and the perseverance of it. This put new life and
spirit into the apostle and made him vigorous and active in the work of the
Lord. Thus he was not only comforted, but greatly rejoiced also: Now we
live, if you stand fast in the Lord, v. 8. It would have been a
killing thing to the apostles if the professors of religion had been unsteady,
or proved apostates; whereas nothing was more encouraging than their
constancy.
III. The effects of this were thankfulness and prayer to God on their behalf.
Observe, 1. How thankful the apostle was, v. 9. He was full of joy, and
full of praise and thanksgiving. When we are most cheerful we should be most
thankful. What we rejoice in we should give thanks for. This is to rejoice
before our God, to spiritualize our joy. Paul speaks as if he could not tell
how to express his thankfulness to God, or his joy and rejoicing for their
sakes. But he was careful God should not lose the glory of the comfort he
received in the welfare of his friends. His heart was enlarged with love to
them and with thanksgiving to God. He was willing to express the one and the
other as well as he could. As to thankfulness to God, this especially is very
imperfect in the present state; but, when we come to heaven, we shall do this
work better than now we can. 2. He prayed for them night and day (v.
10), evening and morning, or very frequently, in the midst of the business of
the day or slumber of the night lifting up his heart to God in prayer. Thus we
should pray always. And Paul's prayer was fervent prayer. He prayed
exceedingly, and was earnest in his supplication. Note, When we are most
thankful we should always give ourselves to prayer; and those we give thanks
for have yet need to be prayed for. Those whom we most rejoice in, and who are
our greatest comforts, must be our constant care, while in this world of
temptation and imperfection. There was something still lacking in their faith;
Paul desired that this might be perfected, and to see their face in order
thereunto. Note, (1.) The best of men have something wanting in their faith,
if not as to the matter of it, there being some mysteries or doctrines not
sufficiently known or believed by them, yet as to the clearness and certainty
of their faith, there being some remaining darkness and doubtings, or at least
as to the effects and operations of it, these being not so conspicuous and
perfect as they should be. And, (2.) The ministry of the word and ordinances
is helpful, and to be desired and used for the perfecting of that which is
lacking in our faith.
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Apostolic
Prayer.
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A. D. 51.
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11 Now God himself and our Father, and our Lord
Jesus Christ, direct our way unto you. 12 And the Lord make you to
increase and abound in love one toward another, and toward all men,
even as we do toward you: 13 To the end he may stablish
your hearts unblameable in holiness before God, even our Father, at the coming
of our Lord Jesus Christ with all his saints.
In these words we have the earnest prayer of the apostle. He desired to be
instrumental in the further benefit of the Thessalonians; and the only way to
be so while at a distance was by prayer for them, together with his writing or
sending to them. He desired that their faith might be perfected, which he
could not be the proper cause or author of; for he pretended not to dominion
over their faith, nor to have the donation of it, and he therefore concludes
with prayer for them. Observe,
I. Whom he prays to, namely, God and Christ. Prayer is a part of religious
worship, and all religious worship is due unto God only. Prayer is here made
to God, even the Father and our Father; and also to Christ, even our Lord
Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father
is God. Prayer is to be offered to God as our Father. So Christ taught his
disciples to pray; and so the Spirit of adoption prompts them to pray, to cry,
Abba Father. Prayer is not only to be offered in the name of Christ,
but offered up to Christ himself, as our Lord and our Saviour.
II. What he prays for, with respect to himself and his fellow-labourers, and
on behalf of the Thessalonians.
1. He prays that himself and fellow-labourers might have a prosperous journey
to them by the will of God, that their way might be directed to them, v.
11. The taking of a journey to this or that place, one would think, is a thing
depending so much on a man's own will, and lies so much in his own power, that
Paul needed not by prayer to go to God about it. But the apostle knew that in
God we live, and move, and have our being, that we depend upon God in all
our motions and actions, as well as for the continuance of life and being,
that divine Providence orders all our affairs and that it is owing thereto if
we prosper therein, that God our Father directs and orders his children
whither they shall go and what they shall do, that our Lord Jesus Christ in a
particular manner directs the motions of his faithful ministers, those stars
which he holds in his right hand. Let us acknowledge God in all our ways, and
he will direct our paths.
2. He prays for the prosperity of the Thessalonians. Whether he should have an
opportunity of coming to them or not, yet he earnestly prayed for the
prosperity of their souls. And there are two things he desired for them, which
we should desire for ourselves and friends:-- (1.) That they might increase
and abound in love (v. 12), in love to one another and in love to all
men. Note, Mutual love is required of all Christians, and not only that they
love one another, but that they also have a charitable disposition of mind and
due concern for the welfare of all men. Love is of God, and is the fulfilling
of the gospel as well as of the law. Timothy brought good tidings of their
faith, yet something was lacking therein; and of their charity, yet the
apostle prays that this might increase and abound. Note, We have reason to
desire to grow in every grace, and have need of the Spirit's influence in
order to growth in grace; and the way to obtain this is by prayer. We are
beholden to God not only for the stock put into our hands at first, but for
the improvement of it also. And to our prayer we must add endeavour. To excite
this in the Thessalonians the apostle again mentions his love, his abounding
love, towards them. The more we are beloved, the more affectionate we should
be. (2.) That they might be established unblamable in holiness, v. 13.
This spiritual benefit is mentioned as an effect of increasing and abounding
love: To the end that he (the Lord) may establish your hearts.
Note, The more we grow and abound in grace, and particularly in the grace of
love, the more we are established and confirmed in it. Note also, Holiness is
required of all those who would go to heaven, and therein we must be
unblamable; that is, we must act in every thing so that we may not in the
least contradict the profession we make of holiness. Our desire should be to
have our hearts established in holiness before God, and be preserved safe, to
the coming of the Lord Jesus Christ; and that we may be unblamable before God,
even the Father, now, and be presented blameless before the throne of his
glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord
Jesus will certainly come, and come in his glory. [2.] When he comes, his
saints will come with him: They shall appear with him in glory. [3.]
Then the excellency as well as the necessity of holiness will appear, because
without this no hearts shall be established at that day, nor shall any one be
unblamable, or avoid everlasting condemnation.
Contents
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