I Thessalonians 3 · The Lantern

Timothy’s Visit

Therefore, enduring no longer, we thought it best to be left behind in Athens alone,

"Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone. And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ." Instead of saying, "we chose." And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel.

That is: they chose and preferred.

Paul mentioned the trials they had endured and the relief he intended to supply for them. Here he recalls how he came to their assistance through the visit of Timothy. First, Paul deals with the task of his messenger; secondly, Paul talks about the contact established through Timothy (3:6); thirdly, Paul writes on the effect of this contact on the Apostle (3:7).

and we sent Timothy, our brother and fellow worker of God in the gospel of Christ, in order to strengthen you and to encourage you concerning your faith,

Whenever anything happens to the helmsman, either the officer in command at the bows or the seaman of highest rank takes his place, not because he becomes a self-appointed helmsman but because he looks out for the safety of the ship.

Since the Thessalonians were troubled by the fact that their teacher was subjected to trials, they had need of strengthening and consolation, so as not to fall away from the faith. For the trials of a teacher cause no small disturbance to the disciples, just as the wounds of a commander do to the soldiers.

And we sent Timothy, who was the one most in accord with the Apostle: "I have no one like him, who will be genuinely anxious for your welfare" (Phil. 2:20). "I sent to you Timothy, my beloved and faithful child in the Lord" (1 Cor. 4:17). Our brother, sustained by charity. "A brother helped by a brother is like a strong city" (Prov.

that no one be moved by these afflictions; for you yourselves know that we are destined for this.

"That no man be moved by these afflictions; for yourselves know that hereunto we are appointed. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know." What then does he say here?

Paul says that Timothy is coming to strengthen the Thessalonians with his words, stabilizing the thinking of the Thessalonians by his presence with them, lest they collapse under the weight of their tribulations. Paul describes this collapsing as a "commotion," being caught up in the passions of your persecutors.

Paul says, to establish and to exhort you, for the soul of a man is strengthened through encouragement: "Your words have upheld him who was stumbling" (Job 4:4). "When you have turned again, strengthen your brethren" (Lk. 22:32). And you are in need of encouragement in your faith, that no one be moved by these afflictions.

For indeed when we were with you, we were telling you beforehand that we are about to suffer affliction, just as it came to pass, and you know.

Because of this I also, enduring no longer, sent in order to know your faith, lest perhaps the tempter had tempted you and our labor might be in vain.

"For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain." A Question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question?

I, he says, did not suppose that you were shaken, except perhaps because you were subjected to temptations. Do you see that disturbance in afflictions is the work of the devil, and especially when some are scandalized as a result of others experiencing misfortune? So he acted with Job, troubling his wife by the fact that he was suffering.

For this reason, when I could bear it no longer, I sent that I might know your faith, how firm you are in your faith: "Know well the condition of your flocks, and give attention to your herds" (Prov. 27:23); for fear that somehow the tempter had tempted you, that is, the devil: "And the tempter came" (Matt. 4:3).

Timothy’s Encouraging Report

But presently, when Timothy came to us from you and brought us good news of your faith and love, and that you always have a good remembrance of us, longing to see us just as we also you —

"But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you." "Brought us glad tidings," he says. Do you see the excessive joy of Paul?

I, he says, expected one thing, but the opposite happened. Pay attention to the great joy of Paul! He did not say: news, but: "good news." So great a blessing did he consider their steadfastness in the faith. And he rejoiced in their love, because it was a sign of their faith.

Then when Paul says: but now that Timothy has come to us from you, he comments that Timothy spoke of their good practices towards God and towards the Apostle: faith and love towards God: "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal. 6:15); faith also towards the Apostle, so Paul says: you always remember us kindly.

because of this we were encouraged, brothers, as to you in all our necessity and affliction, through your faith;

"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord." What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members?

A wonderful thing! Paul expresses gratitude to them for the fact that they were not shaken. We, he says, no longer feel sorrows, but have been comforted—not in just one particular sorrow, but in every one. For the joy over you became a counterbalance to all our afflictions.

Then when Paul says: we have been comforted about you, he speaks of the threefold effect of their relationship, namely, of spiritual consolation, of the spirit of thanksgiving, in the words: for what thanksgiving can we render to God for you, and of the resultant frequent prayer, in the words: praying night and day.

for now we live, if you are standing firm in the Lord.

For what thanksgiving are we able to give to God concerning you, in return for all the joy with which we rejoice because of you before our God,

"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?" Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God.

Such, he says, is our joy over you, that we are not even able to worthily thank God for you. Your progress we consider a gift of God. For such a lofty feeling is not characteristic of the human soul or of human effort. That is why, being obliged to thank Him, we cannot find a worthy thanksgiving.

Then when Paul says, for what thanksgiving can we render to God for you, the second effect of their existent relationship is treated, namely, the spirit of thanksgiving, as if implying: I am not worthy to supply fitting thanks to God for you: "With what shall I come before the Lord?" (Mic. 6:6). "What shall I render to the Lord for all his bounty to me?" (Ps. 116:12).

night and day imploring exceedingly to see your face and to supply what is lacking in your faith?

And let not the admonition of the most blessed apostle by any means lose its place in your hearts: "If any man preach any other gospel unto you than that ye have received, let him be accursed." He does not say, More than ye have received; but, "Other than ye have received." For had he said the former, he would be prejudging himself, inasmuch as he desired to come to the Thessal…

If above he testified to their "standing," then how does he now say: "what was lacking in your faith"? They did not benefit from all the teaching, and they were lacking, perhaps, knowledge about the resurrection and other similar matters.

Then when Paul says, night and day, the third effect of their relationship is explained. First, he points out the frequency of his prayer; secondly, he shows what he desires while praying (3:11). So Paul insists: We give thanks for things past; nevertheless we do not fail to pray also for future concerns, indeed, we do so night and day, that is, in adversity and prosperity.

Now may our God and Father himself, and our Lord Jesus, direct our way to you.

For one and the same grace is from the Father in the Son, as the light of the sun and the sun's radiance is one, and as the sun's illumination is effected through the radiance. So too when Paul prays for the Thessalonians, in saying, "Now God himself our Father, and the Lord Jesus Christ, may he direct our way to you," he has guarded the unity of the Father and of the Son.

"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you." This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer.

Then when Paul says: may our God... direct our way to you, he makes known what he desires for them; in regard to this he first shows what he is asking for (3:13). And Paul is asking for two things: One on his own behalf—that he may go to see them—and so he says: may our God and Father himself, and our Lord Jesus, direct our way to you.

And may the Lord make you increase and abound in love toward one another and toward all, just as we also toward you,

Suppose we first loved him so as to merit his love in return. Then wouldn't we first choose him so as to merit our being chosen by him?

Do you see the irresistible impulse of love in the fact that he prays for them, that the Lord would fill and overfill them with love? And not only toward one another, but toward all. For the love of God is revealed precisely in the fact that it strives to embrace everyone. But if you love one person and not another, then this is human love.

The other is for their welfare, so Paul asks: and may the Lord make you increase, that is, in faith: "May the Lord add to his people a hundred times as many as they are" (1 Chr. 21:3). And Paul prays also that their merits may increase; so he says, and abound in love, which can always increase in this life: "Above all these put on love, which binds everything together" (Col.

in order to strengthen your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his holy ones. Amen.

And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming?

The Apostle shows that love benefits those who love, not those who are loved. "May the Lord fill you," he says, "with love, so as to establish your hearts." By "the Lord" understand the Spirit, as Basil the Great also interpreted this. For who else will establish them blameless before God and Father at the coming of Christ, if not the Spirit entirely?

But for what purpose does Paul pray? So that he may establish your hearts unblamable in holiness, that is, that nobody can complain about you; "...righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Lk. 1:6). In holiness before our God who sees the heart: "In holiness and righteousness before him all the days of our life" (Lk. 1:75).

I Thessalonians3

Timothy’s Visit

Timothy’s Encouraging Report