1 Thessalonians 3:6

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, Th1 3:6. 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 (Th1 3:7, Th1 3:8): 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, Th1 3:8. 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, Th1 3:9. 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 (Th1 3:10), 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Th_3:6

But now when Timotheus came from you unto us

News that gladdens

With what anxiety a father entrusts his son with a commission to visit an estate in a distant land and to investigate its affairs, which are threatened for the time being.

He is in suspense until he receives intelligence of the safe arrival of his loved messenger, and of the prosperity of the estate. But when his son returns and assures him that everything is prosperous, the fathers satisfaction is complete. As cold water to a thirsty soul, so is good news from a far country. Such, in a higher sense, was the experience of Paul here.

I. The apostle was gladdened with good tidings of faith maintained.

1. Their faith in the great truths of the gospel was maintained. The revelation of Divine truth is the basis of all faith. This truth as it affected their salvation had been successfully declared to them. They comprehended its meaning, felt its force, embraced it, were transformed by it. Amid the shock of persecution, and the insidious whisperings of false teachers, they held fast to the form of sound words.

2. Their faith as a principle of active spiritual life was maintained. True faith is not simply a belief, but a life: not merely an assent of the mind to truth, but the impartation of a spiritual force. It forms a new era in the experience and history of the soul. It unites us to the Living God, and expands to our view, however dimly, the vast outline of the life of God as the pattern of our own.

II. The apostle was gladdened with good tidings of love manifested. Brought us good tidings of your charity. Love is the fruit of faith, both in its inward experience and outward manifestation. Faith and love are indissolubly combined (1Jn_3:23). The first exercise of love is towards God; and then towards all whom God loves. Such love is impartial and universal--manifested towards all in whom we discern the image of God, whatever their country or condition. Where faith and love reign there is a living, healthy, and prosperous Church.

III. The apostle was gladdened with good tidings of continued personal regard.

1. The apostle was fondly remembered. Ye have good remembrance of us always. There are some scenes of nature which, beheld but for a moment, never fade from the memory; there are some faces we can never forget; and there are some individuals whose influence remains with us through life. The Thessalonians had good reason to remember Paul. The minister who first led us to the Cross, will ever have the preeminence in our affection, and the choicest spot in our memory. A high appreciation of the Christian minister is one of the evidences of possessing genuine faith and love.

2. They were as solicitous as the apostle for a renewal of Christian fellowship. Desiring greatly to see us, as we also to see you. There is no bond so tender, and strong, as that existing between the preacher and his converts. He must needs love the souls he has been instrumental in saving, and who are his glory and his joy. The intercourse between such is of the purest and highest kind. Never was there a more loving heart than that of the Apostle Paul. The Thessalonians warmly reciprocated that love; and longed to renew the fellowship by which they had so richly profited.

Lessons:

1. That church has the best reputation where faith is maintained and love manifested.

2. The Christian minister is cheered by the affection and stability of his converts. (G. Barlow.)

Faith and charity

Your faith is the guide, but your love is the way that leads to God. (Ignatius.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

6. Timothy’s return and report; and St. Paul’s consequent feeling and present prayer for them, 1Th_3:6-13.

6. From Thessalonica Timothy returns and reports to St. Paul at Corinth. See note, Act_18:4. The apostle, who up to that arrival had hardly been himself at Corinth, takes new life. The rich outburst of exultation here is a delightful commentary on Luke’s account of his then revolution of feeling.

Good tidings—The Greek word for gospel. Timothy’s report was a very evangel to our apostle. Three delightful facts Timothy reported:

their faith, or firm persistence, spite of persecution, in Christian truth; their love, evincing the beauty of Christian goodness; their remembrance of their apostle, to which remembrance his mindful love was responsive.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Th_3:6. And brought us good tidings.—R.V. “glad tidings.” “The one word for ‘brought-glad-tidings’ everywhere else in New Testament signifies the glad tidings.… Hence the peculiar force of the word here.… It was a gospel sent to him in return for his gospel brought to them” (Findlay). Ye have good remembrance of us.—Kindly remembrance. The tempter had not been able to turn to gall the sweet thoughts of grateful appreciation of the apostle’s work.

MAIN HOMILETICS OF 1Th_3:6

News that gladdens.

With what anxiety the father entrusts his son with a commission to visit an estate in a distant land, and to investigate its affairs, which are threatened for the time being with impending dangers. He is in suspense until he receives intelligence of the safe arrival of his loved messenger, and that there is no reason for apprehension concerning the estate itself. But when that son returns in person and assures him that everything is prosperous and hopeful, the father’s satisfaction is complete. “As cold water to a thirsty soul, so is good news from a far country.” Such, in a higher sense, was the experience of Paul when he despatched Timothy to inquire into the condition of the suffering Thessalonian Church, and when he brought back the cheering report as to the fidelity and affection of its persecuted members.

I. The apostle was gladdened with good tidings of faith maintained.—“Timothy came from you to us, and brought us good tidings of your faith.”

1. Their faith in the great truths of the gospel was maintained.—The revelation of divine truth is the basis of faith. This truth as it affected their salvation had been clearly, earnestly, and successfully declared to them by the apostle and his companions. They comprehended its meaning, felt its force, embraced it in their understanding and heart, and were transformed by its agency. Amid the shock of persecution, and the insidious whisperings of false teachers, they held fast to “the form of sound words” they had joyfully received.

2. Their faith as a principle of active spiritual life was maintained.—True faith is not simply a belief, but a life; not merely an assent of the mind to a grand truth or a group of correlated truths, but the impartation to the soul of a spiritual force which starts it on a new career. It forms a new era in the experience and history of the soul. It unites us to the living God, and expands to our view, however dimly, the vast outline of the life of God as the pattern of our own. Their faith, as the realisation of a life springing from God and leading to God, was in sound and vigorous operation.

II. The apostle was gladdened with good tidings of love manifested.—“Brought us good tidings of your charity.” Love is the legitimate fruit of a genuine faith, both in its inward experience and outward manifestation. Faith and love are indissolubly combined. “And this is His commandment, that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment” (1Jn_3:23). The first exercise of love is towards God; and then, in ever widening and intensified outflow, towards all whom God loves. Such love is impartial and universal—manifested towards all in whom we discern the image of God, whatever their country, colour, rank, sect, or condition. Where faith and love reign there is a living, healthy, and prosperous Church.

III. The apostle was gladdened with good tidings of continued personal regard.—

1. The apostle was fondly remembered. “And that ye have good remembrance of us always.” There are some scenes of nature which, beheld but for a moment, never fade from the memory; there are some faces we can never forget; and there are some individuals, the influence of whose character remains with us as a charm and inspiration through life. The Thessalonians had good reason to remember Paul. He was the first to proclaim to them the good news of salvation; and how great was their privilege to hear the gospel from the lips of such a preacher! He counselled them in their difficulties, and sympathised with them in their sufferings. The minister who first led us to the cross will ever have the pre-eminence in our affection and the choicest spot in our memory. A high appreciation of the Christian minister is one of the evidences of possessing genuine faith and love.

2. They were as solicitous as the apostle for a renewal of Christian fellowship.—“Desiring greatly to see us, as we also to see you.” There is no bond at once so tender and so strong as that existing between the preacher and his converts. He must needs love the souls he has been instrumental in saving and who are his glory and his joy. The intercourse between such is of the purest and highest kind. Never was there a more loving heart than that of the apostle Paul. The Thessalonians warmly reciprocated that love, and longed to renew the fellowship by which they had so richly profited.

Lessons.—

1. That Church has the bed reputation where faith is maintained and love manifested.

2. The Christian minister is cheered by the affection and stability of his converts.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1Th_3:6-13

3. Timothy having brought good tidings, Paul is full of joy and thankfulness to God, to whom he at the same time says without ceasing, that he may be enabled to come unto them, and supply the deficiencies of their faith.

6But now, when Timotheus came [But Timothy having just now come, ἄρτι δέ ἐλθόντος Τιμοθέου] from you unto us [to us from, you, πρὸς ἡμᾶς ἀφʼ ὑμῶν], and brought us good tidings of your faith and charity [love, ἀγάπην],17 and that ye have good remembrance of us always, desiring greatly [longing]18 to see us, as 7[even as]19 we also to see you; therefore, brethren, we were comforted [for this cause we were comforted, brethren,]20 over you in all our affliction and distress 8[distress and affliction]21 by your faith: for now we live, if ye stand fast22 in the Lord. 9For what thanks can we render to God again [render to God, τῷ θεῷ ἀνταποδοῦναι] for you, for all the joy wherewith we joy for your sakes before our God; 10night and day praying exceedingly [very exceedingly]23 that we might see [that we may see, εἰς τὸ ἰδεῖν] your face, and might perfect that which is lacking in your faith [and make up the deficiencies of your faith].24 11Now God Himself and our Father [But may He Himself, our God and Father]25 and our Lord Jesus Christ,26 direct our way unto you: 12and the Lord make you [but you, may the Lord make]27 to increase and abound in love one toward another [toward one another, εἰς ἀλλήλους], and toward all men [all], even as we [we also, καὶ ἡμεῖς] do toward you; 13to the end He may stablish [establish] your hearts unblamable in holiness before God, even our Father [our God and Father],28 at the coming of our Lord Jesus Christ29 with all His saints [holy ones].30

EXEGETICAL AND CRITICAL

1. (1Th_3:6) But, Timothy having just now, &c.—Casual, resumed afterwards in διὰ τοῦτο.—Ἄρτι, just, at present (Mat_9:18; 1Co_16:7), is best referred, with Grotius, Bengel, Pelt, Ewald, Hofmann, [Alford, Wordsworth, Webster and Wilkinson, Ellicott in the Commentary; his Translation follows the Common Version.—J. L.] to the participle; the Epistle was written immediately after Timothy’s return, and hence the fresh joy and gushing love. De Wette and Lünemann [Jowett] would connect ἄρτι with (the somewhat remote) παρεκλήθημεν, 1Th_5:7, thus making the main thought to consist in the prominence given to the consolation in opposition to the sending of Timothy. But we should then be compelled unnecessarily to find an anacoluthon in διὰ τοῦτο. To us, that is, Paul; possibly even, Paul and Silas, if the latter had already arrived before Timothy.

2. And brought us good tidings, &c.—εὐαγγ., Hebr. בִּשֵּׂר (1Sa_31:9, Septuagint); here in its original signification, as at Luk_1:19 of the birth of the Baptist; elsewhere, throughout the New Testament, of the good tidings κατʼ ἐξοχήν, the tidings of redemption. The birth of John, moreover, is a part of these tidings of salvation. And here too there is something peculiarly earnest, an expression of his great joy, in the fact that Paul uses this word. It is to him a sort of gospel, a fruit of the gospel in the specific sense, the announcement of a Divine work, when he hears a good account of their faith (the root, without which love were merely a work of nature), and of their love (the fruit, the evidence of the living existence of faith; comprehensive love, as 1 Corinthians 13; comp. 2Th_1:3). Chrysostom: So great a good does he consider their confirmation to be. And thus he, the bringer of glad tidings, himself receives the glad tidings of the Divine work, the fruit of his gospel.

3. And that ye have (retain) a good (a truly loving, thankful, prayerful) remembrance of us; that they had thus not even been misled in regard to their teachers (Hofmann). Not: ye make honorable mention of us (Grotius; that were frigid, and would require ποιεῖσθε, Lünemann). This personal interest is connected with the main topic. If they continue in faith and love, the natural result of that is attachment to the Apostle. The πάντοτε, always, and so immovably, we most naturally refer to the preceding ἔχετε μνείαν (not, as Hofmann, to what follows); the further explanation, as to how the remembrance shows itself, is given by ἐπιποθοῦντες: in that ye earnestly long, or, if the word is equivalent to the simple verb (Koch, 252, after Fritzsche):31 for this ye long, to see us. Bengel: A sign of their good conscience.

4. (1Th_3:7.) For this cause—embracing the contents of the participial construction in 1Th_3:6; as the Greeks sometimes elsewhere use οὕτως for resumption; we were comforted over you, on your account,32 not superfluous even with διὰ τοῦτο; the persons are named in whom he finds comfort; then special mention is made of that quality of theirs, that is comforting to him: by your faith (the medium of the comfort); it was their faith about which he had been anxious. Between the two is a second ἐπί, denoting the situation in which he found himself: in33 (2Co_7:4) all, our whole; the distress, taken together as a totality; not: every, which would have required πάσῃ without the article. Ἀνάγκη denotes the distress from without, the evil condition; θλῖψις, its inward operation, affliction, anguish.34 It would be improper to ascribe to the former any special reference to pecuniary need.35 Altogether to be rejected is the idea of anxiety about the Thessalonians; for this would now certainly have been removed; whereas the ἐπί shows that he intends a distress that still continues, but in which he was comforted by the faith of the Thessalonians (Lünemann).

5. (1Th_3:8.) For now we live, &c.; comp. Psa_22:27 [26. Webster and Wilkinson refer to Gen_44:30; 1Sa_18:1; Gal_4:19]. He thus explains his having been comforted. Life in the full sense, opposed to distress and anguish, which is a death, a dying daily (1Co_15:31). Calvin: Here we see, how Paul almost forgot himself for the sake of the Thessalonians. Rom_7:9, where he speaks of a death by sin, goes yet deeper. Seldom does Paul use ζῆν of the mere bodily life. If ye (emphatic) stand fast, remain steadfast; στήκειν, a later verbal form, derived from ἕστηκα, frequently employed by Paul: Rom_14:4; Php_4:1; in the Lord, as your life-element, most intimately united to Him, rooted and sheltered in Him. He again employs ἐάν for the future as wanting confirmation; not, however, as doubting them, but merely as a stimulus: It depends on you, to help in preparing for me death or life. Calvin: Hæc gratulatio vim exhortationis habet. He thereby precludes all rising of vanity in himself and the Thessalonians; but especially by means of the thanksgiving that follows.—Hofmann, it is true, finds it impossible that the Apostle should make his present life depend on a condition, the occurrence of which only the future could show. He would therefore refer the words διὰ τῆς ὑμῶν πίστεως to what follows, so that we should have to assume an inversion at ὅτι;—unnecessary, for even in the strongly emphatic νῦν there lies a sufficient expression of the present condition for present life: “now (just because ye believe);”36 and if the words, in Hofmann’s construction of them, support the addition, as to the sense, of: and shall continue to live, if ye continue to believe, then so they do also in the ordinary construction. On the whole, Hofmann’s division of the clauses in 1Th_3:7-10 is extremely artificial and cumbersome.

6. (1Th_3:9.) For what thanks, &c.—Thereby Paul confirms the weighty ζῶμεν [Alford: “accounts for, and specifies the action of, the ζωή just mentioned.”—J. L.]: What greater blessing could we have, for which to give thanks? The ἀνταποδοῦναι (שִׁלַּם, Joel 4 [3, in the English arrangement.—J. L.] 4, Septuagint) marks the thanksgiving as a return, requited for what was received; in 2Th_1:6 it is used of primitive retribution. In the sphere of free, spiritual love it is thanksgiving, Psa_116:12. For the third time, and this time most emphatically, he expresses his thanks (1Th_1:2; 1Th_3:13); this time also for the ascertained stability of the Thessalonians.—Περί, on your account; ἐπί, on occasion of all the joy (the article marks the joy as a whole), wherewith we joy. [Webster and Wilkinson: he has two subjects of thankfulness, their fidelity, and his own satisfaction therein.—J. L.]; ἧ by attraction for ἥν, since the accusative should have stood (Mat_2:10; Winer, § 32. 2). The dative, indeed, occurs also without attraction, Joh_3:29; comp. Luk_22:15; Winer, § 54. 3. But in these places the dative of a substantive cognate to the verb goes to strengthen the verbal idea, like the Hebrew infinitive absolute. We might, therefore, rather compare such texts as Act_2:30; Act_16:28, where the dative is to be understood instrumentally.—Δἰ ὑμᾶς belongs to χαίρομεν, not to what follows, which is already sufficiently defined; likewise ἔμπροσθεν &c. (before our God, who is ours and we His) still belongs to what precedes; for, referred to what follows, it would make the sentence drag, whereas, connected with χαίρομεν, it is by no means superfluous (Ewald, Hofmann); rather is the import already given quite correctly by Calvin: vere et absque simulatione ulla; Lünemann: with a pure joy, therefore, to which nothing earthly adheres (Alford: one which will bear, and does bear, the searching eye of God, and is His joy (Joh_15:11).—J. L.]

7. (1Th_3:10.) Night and day, &c.—Comp. 1Th_2:9; as according to that place his manual labor, so according to the present his fervent supplications also (2Ti_1:3) are prolonged into the night; very exceedingly, above measure exceedingly; a lively Pauline climax (1Th_5:13 (var.); Eph_3:20 (var.); comp. Mar_6:51).—According to Lünemann [Alford: praying as we do, Ellicott, &c.] the participle δεόμενοι should depend on δυνάμεθα, 1Th_5:9. Not only, however, does that lie too far off, but, as regards the sense also, it is little suitable, since that δυνάμ, has an interrogative force, and presupposes the answer: We cannot indeed say what thanks would suffice. Luther and Von Gerlach take 1Th_5:10 as the answer to 1Th 1Th_5:9 : What thanks? in that we pray; the thanks, that is, that we pray;—a fair sense, but too artificial. We do better, therefore, to take δεόμ. as in apposition to χαίρομεν (De Wette): wherewith we joy, while we (at the same time) unceasingly pray.

8. That we may see, &c.—The object of the prayer is expressed in the form of a purpose: We pray, in order to see; as 1Th_2:12; 2Th_2:2.—Your face, as 1Th_2:17. Not merely, however, to luxuriate in sensibilities, but with the holy aim of redressing, supplying, completing; καταρτίζειν, from ἄρτιος, integer, to mend, restore what has been damaged; the nets, Mat_4:21; spiritually, 1Co_1:10; Gal_6:1; but also to complete what has not been damaged; the creation, Heb_10:5; Heb_11:3. Nor in this case is it meant to convey a reproach of degeneracy; synonymous with προσαναπληροῦν, 2Co_9:12.—Τὰ ὑστερήματα, the deficiencies, that wherein one is behindhand; of poverty in external things, 2Co_9:12; what is still outstanding of sufferings, Col_1:24. We may distinguish, but not separate, deficiencies in the insight of faith from deficiencies in the power of faith in the life. They need instruction, exhortation, intercession. The ἐάν of 1Th_3:8 had already reminded them that no one, so long as he lives in the flesh, must imagine that he stands and cannot fall; 1 Thessalonians 4 shows, that Paul exhorts the Thessalonians in matters of practice, as well as instructs them in those of theory (Lünemann, against Olshausen).

9. (1Th_3:11.) But37 may He Himself, &c.—Lünemann: But may God Himself, our Father—refers ἡμῶν without reason to πατήρ only [and so Alford, Ellicott, &c.]. We understand (against De Wette) that there is here a contrast with the Apostle, who prays that God Himself would do His work, and that in a twofold respect: 1. when he directs, smooths, expressly guides, our way to you (Luk_1:79, the feet; 2Th_3:5, hearts; comp. Rom_1:10 [Sept. Psa_5:8]), only so do we escape from empty places of our own, which Satan thwarts (1Th_2:18); 2. but you (1Th_3:12), whether we come or not (Bengel), the Lord alone can duly confirm; we are, indeed, merely instruments for the καπαρτίσαι, which proceeds from God.

10. Our God and Father arid our Lord Jesus Christ: God gives only through Jesus; Christ also is invoked with the Father, comp. 2Th_2:16 sqq.; 1Co_1:2; the verb in the singular shows, that the two are yet not two, but one Divine essence.38

11. (1Th_3:12.) But you, may the Lord make, &c.—Πλεονάσαι and περισσεύσαι, as previously κατευθύναι, are three singulars of the optative aorist active, not infinitives (that would require the accent περισσεῦσαι, and could only be understood as an arbitrary ellipsis); πλεονάζειν occurs elsewhere in the New Testament only as an intransitive, here transitive (like the hiphil), and so in the Septuagint (of things, not persons), Num_26:54; Psa_71:21; περισσεύειν, generally intransitive, but also transitive: of things, 2Co_9:8; and the passive (Mat_13:12) implies a transitive active. So then: May He make you perfect39 (not: through increase of numbers, but, as no doubt connected with that,) in love (dative, as in 1Th_2:17), and richly to abound; toward one another, therefore in brotherly love (1Th_4:9), and toward all (who are not yet brethren); not merely: toward all other Christians, so that the first member should mean only; toward you Thessalonians one with another; still less is the second member merely epexegetical: and that indeed all (Thessalonians). A groundless narrowing of the comprehensive sense.—Even as we also do toward you. Since the word is ἡμεῖς, not ἡμᾶς, we cannot supply an optative, but only περισσεύομεν (intransitive) τῇ ἀγάπῃ. (Grotius: ἐσμέν.) We are in fact your model, as was said already, 1Th_1:6; 1Th_2:10; and that (Hofmann) in love even to those who are not yet brethren; otherwise, indeed, we should not have come to you. Had we not loved you, before you were Christians, you would never have become such.

12. (1Th_3:13.) To the end He, &c.—The final aim and effect of being perfected in love is the establishment of the heart; to become unblamable is the result of the στηρίζειν; on the day, not to the day, because the end is regarded as attained; breviloquence, for εἰς τὸ εἶναι ἀμέμπτους, 1Co_1:8, and often. Winer, § 66. 3. The negative (ἀμ.) stands in the positive: in holiness (belongs to ἀμέμπτους). That should be the issue with the Thessalonians, as with the Apostle (1Th_2:10). Holiness, the result of sanctification (1Th_4:3), comprehends the whole life in and from the Spirit. The unblamableness in holiness has place before God’s scrutinizing glance at the coming of the Lord Jesus. Μετά &c. leans closely on παρουσίᾳ; it does not belong to the more remote ἀμέμπτους. Therefore: when He comes (πάρεστι) with all His holy ones; His, Act_9:13, that is, Christ’s (not, as Lünemann would have it, contrary to the arrangement of the words, God’s). In that lies the stimulus: see to it, that ye come along with them.—But who are the ἅγιοι? The angels, His angels, are Christ’s attendants at the judgment (Mat_25:31; Mat_13:41; Mat_16:27; 2Th_1:7); they are called in the Old Testament קְדשִׁים, Septuagint simply ἅγιοι, Psa_89:6 [ Psa_89:5] (?); Dan_4:10 [Dan_4:13]; Dan_8:13; at Zec_14:5 it might be doubted whether angels only are meant. In the New Testament, on the contrary, ἅγιοι without any addition never elsewhere denotes the angels, always Christians, Col_3:12, and how often! At Col_1:26 one might possibly (comp. Eph_3:10) think of holy men and angels together. But do holy men come with the Lord? Rather, to Him, to meet Him (1Th_4:16-17), says Pelt. In the meanwhile, however, they are with Him immediately after death (Php_1:23; 2Co_5:8), and He will bring them with Himself (1Th_4:14); rising before the living [before the rapture of the living.—J. L.], they may be described as coming with Him [caught up to meet the Lord in the air, they then do come with Him.—J. L.]; and with this must be compared 1Co_6:2-3; 1Co_15:23; 1Co_15:52; 2Th_1:10. Thus, in favor of the reference to the angels (De Wette, Lünemann, and others) is what is said of them elsewhere, and the Old Testament phraseology; against it is that of the New Testament (on which account Von Gerlach, Hofmann and others, understand by the word the sleeping believers). We should then perhaps have to suppose, that the style of Daniel prevails in our Epistle, as likewise in 2 Thessalonians 2—Bengel and Starke [Alford, Ellicott, Webster and Wilkinson, &c.] understand by ἁγίων angels and glorified men together, and in favor of this very view reference might be made to Daniel, where besides angels men also, members of the people of God, who take the kingdom, are called קַדִּישִׁין (Dan_7:18; Dan_7:22). Moreover, Heb_12:22-23 puts the angels in company with the Church of the perfected first-born, who indeed have become ἰσάγγελο, (Luk_20:36). The Lord is Head of the Church, as of principalities and powers (Eph., Col.).—Ἀμήν, which is added by A. D.1 E. Sin. It. Vulg., suits the devotional strain, but for that very reason may have been of liturgical origin, or added by the copyist.

DOCTRINAL AND ETHICAL

1. (1Th_3:6.) Faithfulness to the gospel is naturally connected with thankful love to those who publish it. Roos: It is well, when after some time matters stand thus between teachers and their former hearers, whose spiritual fathers they are. Backsliders cannot think kindly of their former spiritual fathers, and have no longing desire to see them again, since shame and fear, or even a malignant bitterness, do preclude this.—The Apostle is far from fostering a false dependence, that leans on men rather than on the Lord Himself (1Co_1:13 sqq.; 1Th_3:4 sqq.). When a separation is necessary to a proper independence, the Lord brings it about for the upright in due time.

[Burkitt: Christian love doth earnestly long to evidence itself in Christian fellowship, and passionately desire the communion of saints, for the mutual comfort and spiritual advantage of each other.—J. L.]

2. (1Th_3:7.) A man of faith, like Paul, needs comfort, and says so without disguise (Rom_1:10); he takes no such high stand, as if he had no need of it. We scarcely form to ourselves an adequate idea of the agony of his soul for all his churches, and easily mistake in thinking generally of highly endowed and advanced Christians, forgetting that in the conflict they are most exposed and harassed.

3. In 1Th_3:7 Paul speaks only of the faith of the Thessalonians, the root; whereas at 1Th_5:12, the root being firm, his desire is turned simply to their increase in love, that expression of faith in the life, whose growth then again reacts to the strengthening of faith. Happy he, to whom the faith of others is a comfort, that enables him to disregard, yea, to vanquish, his own troubles. Only then, indeed, is there life (1Th_3:8) full, blessed, worthy of the name, when such love finds its occasions of thankfulness.

4. (1Th_3:10.) What we could not allow grammatically, that the prayer is the answer to the question, What thanks can we render? is yet perfectly true in reality. Prayer is the chief part of thanksgiving (Heidelberg Catechism, Qu. 116), according to the riches, that is, of God’s goodness, which we honor by receiving out of its fulness grace for grace. Supplication is thus thanksgiving, and leads to thankfulness for what has been already received, as on the other hand thanksgiving is supplication for the continuance of the blessing, and impels to further and unceasing supplication.

5. Paul has to touch on the deficiencies of the Thessalonians; and how affectionately does he do so; with as much fatherly frankness as tenderness, and in a manner remote from all pedantry; not until he has testified his greatest joy. And they certainly agree with him—are in this also sensible of his pure love—say not: Have we any deficiencies?—Stähelin: A true faith is still always defective. Frequently there is wanting a really convincing knowledge, whence doubts afterwards arise; frequently an assurance of the truth and sincerity of faith, and this arouses a struggle of self-denial; frequently growth in the same, when for many reasons a man is compelled for a long time to exercise himself in expedients alone; frequently the strength to do all things duly in faith. Through the word and prayer these deficiencies are supplied.—Berlenburger Bibel: Faith is a thing that can (and should) grow. We are not to stand still and become careless, as if we thought: Now the Church is planted. For the Church has enemies, and those planted are still novices.

6. (1Th_3:11.) That, even when the matter on hand concerns the promotion of outward arrangements, as of a missionary journey, Jesus also is invoked, though not so prominently, almost exclusively, as the Saviour is among the Moravians,—this shows how the Apostles understand Matthew 23 :[18]: all power in heaven and in earth. Not merely, therefore, in the heart, by means of the truth; that were to be a Prophet without being King. But this can be nothing else but the return of the glory, which He had before the world was (Joh_17:5). The Socinian theory, favored also by later writers, of the glorification, deification, of a man, who was not God from the beginning, is irreconcilable therewith. Gess: If for God to become man is something miraculous, for a man to become God is something monstrous. To make a creature Mediator between God and the creatures is to change the Mediator into a partition wall. If New Testament believers are not to be put in a lower position than those of the Old Testament, who depended on Jehovah Himself,40 then must Jesus not be a mere man.

7. The Apostle’s desire and prayer was first granted years after (Acts 20). How much higher, then, truly are God’s thoughts than even an Apostle’s thoughts, and His ways higher than an Apostle’s ways! His object, the confirmation of the Thessalonians, was attained through other means, especially even by means of his letters.

8. (1Th_3:12.) Brotherly love and universal love are concentric circles—the centre, Christ. The narrower circle is not an occasion of bigoted exclusiveness, but a focus of, refreshment for the wider one (2Pe_1:7). All, indeed, are called to be brethren. Between such as are so already, and such as have yet to become so, there exists before God an essential difference; before the eyes of men the transition is often imperceptible; no guild; no see here, see there. Where God really fills the heart, there also does love. But God only can give proficiency in this fulfilling of the law, as well as a beginning in it. He requires from us what exceeds our powers, that we may learn to obtain from Him by prayer the power to perform it (Calvin). To become perfect in love imparts to the heart a steadfastness in willing nothing that is contrary to the will of God, Rom_13:8; Rom_13:10 (Hofmann).

HOMILETICAL AND PRACTICAL

1Th_3:6. Chrysostom: Who is like Paul, who regards the salvation of his neighbors as his own, feeling toward all as the body toward its members?—Rieger: What love to the sheep, that good news of them could so vivify him!—Diedrich: So does the shepherd’s love identify him with the flock. This is the difference between the shepherd and the hireling.—Jacob revives on hearing that Joseph is alive; still more blessed is his joy, who has a faculty for hearing good in the highest sense of another (3Jn_1:4; Luk_15:7).

Chrysostom: Hear, how scholars are admired, who have a good remembrance of their teachers; how they are esteemed happy!—Rieger: The Apostle regards the remembrance of him and the longing after him as in themselves good impulses, and as a proof of the value which they put on the gospel, and so likewise on strenuous laborers therein.

1Th_3:7-8. Heubner: The steadfastness of others strengthens ourselves.—In God’s gift and work we find life. Without that, it deserves not the name.—Seneca: Etiam in longissima vita minimum est, quod vivitur.—[The spiritual welfare of the Church, and the strength and joy of her ministers, alike depend on the Church’s faith.—J. L.]

1Th_3:9. We cannot sufficiently give thanks! It were often more true to say: We do not sufficiently give thanks, even as we might. God’s kindnesses, however, are in any case greater than that we should be able to repay them.—[Matthew Henry: When We are most cheerful, we should be most thankful. What we rejoice in, we should give thanks for.—Adam Clarke: How near his heart did the success of his ministry lie!—J. L.]

1Th_3:10. The calm collecting of holy thoughts in the night season—intercessory prayer in times of sleeplessness—is a good imitation of the Apostle.

Heubner: The more prosperous the beginning, with so much the greater zeal prosecute the work.—Along with joy over a good condition, two things are always needed to save us from falling into conceit, ostentation, presumption, self-sufficiency, and vain glorying in men: that the honor be given to God, and that we do not lose the recollection of actual deficiencies.—Calvin: Even those, who are far ahead of others, are still far from having reached the goal.—No standing still; faith would be, not merely once established, but ever newly cherished and promoted.—[Matthew Henry: When we are most thankful, we should also give ourselves to prayer; and those we give thanks for, yet have need to be prayed for.—J. L.]

1Th_3:11. The Apostle’s fervent spirit overflows in prayer, not merely in his chamber, but in the Epistle itself.

Heubner: All our steps and ways are in God’s hand; to everything He must give His consent (Gen_24:40; Jer_10:23; Jam_4:13-15).—[To commit our way unto the Lord, the grand secret of a safe, contented, happy, and truly prosperous life.—J. L.]

1Th_3:12.—Heubner: Love should not be scanty, poor, but rich, exuberant.—Chrysostom: Love after God’s kind embraces all. If thou lovest this man, and that man not at all, this is nothing but a friendship after a human sort.—[Matthew Henry: We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also.—The more we are beloved, the more loving we should be.—J. L.]

1Th_3:13. Roos: Establishment of the heart comes through growth in holiness, and this consists especially in love.—Chrysostom: By it the heart becomes unblamable, from which otherwise proceed evil thoughts, that cannot be there without outward act. There is no sin that is not consumed by the power of love, as by fire.—Love, feeding on the hope of heaven (Col_1:4-5), can only confirm, not prejudice, the salvation of souls.—[Benson: Before God—it is a small matter to be accounted holy among men.—J. L.]

Footnotes:

[17][Sin., as B., has ὐμῶν before πίστιν as well as after ἀγάπην.—J. L.]

[18]1Th_3:6.—[ἐπιποθοῦντες. Comp. Rom_1:11; 2Co_9:14; Php_1:8; Php_2:26; and the Exegetical Notes, 3.—J. L.]

[19]1Th_3:6.—[καθάπερ, as in 1Th_2:11. The English Version retains the emphasis, as above, at 1Th_3:12; 1Th_4:5; Rom_4:6; 2Co_1:14; 2Co_3:18.—J. L.]

[20]1Th_3:7.—[διὰ τοῦτο—as in 1Th_3:5—παρεκλήθημεν, ἀδελφοί. Here, as in the preceding verse, and so often elsewhere, the Greek order is quite needlessly changed by our Translators.—J. L.]

[21]1Th_3:7.—Ἀνάγκῃ καὶ θλίψει is given by the oldest authorities [including Sin.], instead of the inverse order. [And so many of the modern editors, including Lachmann, Tischendorf, Alford, Wordsworth (though he lays stress on the fact that Tertullian, in quoting this Epistle, has Christi here, as well as Christo at 1Th_2:19), Ellicott.—J. L.]

[22]1Th_3:8.—On the reading στήκετε after ἐάν, comp. Winer, ed. 6, p. 264. The Sinaiticus, however, reads στήκητε [a prima manu; for there is a correction of it into στήκετε, with A. F. G. &c.—In 1Th_3:9, for θεῷ, Sin.1 reads κυρίῳ with D.1 F. G., and, for θεοῦ, it has κυρίου.—J. L.]

[23]1Th_3:10.—[ὐπερεκπερισσοῦ=more than superabundantly; Webster and Wilkinson: with more than excess. Comp. 1Th_5:13; Eph_3:20.—J. L.]

[24]1Th_3:10.—[καί καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν. See Exegetical Notes, 8.—J. L.]

[25]1Th_3:11.—[Αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν. For the double reference of ἡμῶν, see p. 49, Note †; and, for the various constructions of αὐτός, see my Revision of this verse, Note a. The above translation corresponds to that of our author: Er selbst aber, unser Gott und Vater. Strictly speaking, however, I prefer to regard αὐτός as merely emphasizing ὁ θεὸ;—Ιησοῦς(χριστός), and to make these latter words themselves the immediate compound subject of the verbs.—J. L].

[26]1Th_3:11.—[Χριστός is wanting in the oldest authorities including Sin. It is bracketed by Schott and Riggenbach, and cancelled by Lachmann, Tischendorf, Alford, Ellicott.—J. L.]

[27]1Th_3:12.—[ὐμᾶς δὲ ὁ κύριος. Revision: “Such is our prayer for ourselves; but you, whether we come or not (Bengel sive nos veniemus, sive minus) &c.”—J. L.] Only a few scattered authorities here omit κύριος, or add ̓Ιησοῦς, or change it into θεός.

[28]1Th_3:13.—[As in 1Th_3:11.—J. L.]

[29]1Th_3:13.—Here Χριστοῦ is wanting in still more authorities [including Sin., and is rejected by Riggenbach, as well as by Schott, Lachmann, Tischendorf, Alford, Wordsworth, Ellicott.—J. L.]; at the end of the verse some (few; also the Sinaiticus [a prima manu.—J. L.]) have ἀμήν.

[30]1Th_3:13.—[ἀγίων. See the Exegetical Notes, 12.—J. L.]

[31][ And so likewise Alford and Ellicott make the ἐπί directive, not intensive.—J. L.]

[32][ἐφ̓ ὑμῖν—the basis of the παράκλησις. Schott, Ellicott.—J. L.]

[33][German: bei. Ellicott describes this ἐπί as having what he calls a semilocal force, and as carrying the idea of “ethical contact.” Webster and Wilkinson: “with all. The ideas of succession and coexistence are involved in ἐπί thus used, principally the latter: comfort came after sorrow, but while the sorrow was still felt—came as a remedy or alleviation. Comp. 2Co_1:4, and the exactly parallel circumstances and expressions in 2Co_7:4-7.”—J. L.]

[34][An altogether untenable distinction. De Wette refers both words to the Apostle’s inward anxieties; Lünemann (followed by Alford and Ellicott), to his outward troubles.—J. L.]

[35][A suggestion of Macknight, and allowed by Schott.—J. L.]

[36][Alford: νῦν—“implying the fulfilment of the condition (ἐάν) which follows;”—Ellicott: “logical and argumentative, approaching in meaning to in hoc rerum statu, rebus sic se habentibus”—J. L.]

[37][δέ—not simply μεταβατικόν (Ellicott: Now), but with its proper adversative force: But—in spite of all Satan’s hindrances, and notwithstanding the failure hithertc of our own repeated attempts and ceaseless longings.—J. L.]

[38][Athanasius, Orat. contra Arianos III. 11.: τὴν ἑνότητα τοῦ πατρὸς καὶ τοῦ υἱοῦ ἐφύλαξεν.—J. L.]

[39][German: er mache euch vollkommen;—a needless departure from the strict meaning of πλεονάσαι, and one no4 justified by the parenthesis.—J. L.]

[40][But not without the blood of sacrifice, and priestly intercession, and both as types of Him who was to come.—J. L.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 8

LOVE AND PRAYERS

1Th_3:6-13 (R.V.)

THESE verses present no peculiar difficulty to the expositor. They illustrate the remark of Bengel that the First Epistle to the Thessalonians is characterised by a kind of unmixed sweetness, -a quality which is insipid to those who are indifferent to the relations in which it is displayed, but which can never lose its charm for simple, kindly, Christian hearts

It is worth observing that Paul wrote to the Thessalonians the moment Timothy returned. Such promptitude has not only a business value, but a moral and Christian worth as well. It not only prevents arrears from accumulating; it gives those to whom we write the first and freshest feelings of the heart. Of course one may write hastily, as well as speak hastily; a living critic has had the audacity to say that if Paul had kept the Epistle to the Galatians long enough to read it over, he would have thrown it into the fire; but most of our faults as correspondents arise, not from precipitation, but from undue delay. Where our hearts prompt us to speak or to write, let us dread procrastination as a sin. The letter of congratulation or condolence is natural and in place, and it will be inspired by true feeling, if it is written when the sad or joyful news has touched the heart with genuine sympathy; but if it is put off till a more convenient season, it will never be done as it ought to be. How fervent and hearty is the language in which Paul here expresses himself. The news that Timothy has brought from Thessalonica is a veritable gospel to him. It has comforted him in all his necessities and distresses; it has brought him new life; it has been an indescribable joy. If he had not written for a fortnight, we should have missed this rebound of gladness; and what is more serious, the Thessalonians would have missed it. Cold-hearted people may think they would have survived the loss; but it is a loss which the cold hearted cannot estimate. Who can doubt that, when this letter was read in the little congregation at Thessalonica, the hearts of the disciples warmed again to the great teacher who had been among them, and to the message of love which he had preached? The gospel is wonderfully commended by the manifestation of its own spirit in its ministers, and the love of Paul to the Thessalonians no doubt made it easier for them to believe in the love of God, and to love one another. For good, as well as for evil, a little spark can kindle a great fire; and it would only be natural if the burning words of this letter kindled the flame of love anew in hearts in which it was beginning to die.

There were two causes for Pauls joy, one larger and more public; the other, proper to himself. The first was the faith and love of the Thessalonians, or, as he calls it further on, their standing fast in the Lord; the other was their affectionate and faithful remembrance of him, their desire, earnestly reciprocated on his part, to see his face once more.

The visitation of a Christian congregation by a deputy from Synod or Assembly is sometimes embarrassing: no one knows exactly what is wanted; a schedule of queries, filled up by the minister or the office bearers, is a painfully formal affair, which gives little real knowledge of the health and spirit of the Church. But Timothy was one of the founders of the church at Thessalonica; he had an affectionate and natural interest in it; he came at once into close contact with its real condition, and found the disciples full of faith and love. Faith and love are not easily calculated and registered; but where they exist in any power they are easily felt by a Christian man. They determine the temperature of the congregation; and a very short experience enables a true disciple to tell whether it is high or low. To the great joy of Timothy, he found the Thessalonians unmistakably Christian. They were standing fast in the Lord. Christ was the basis, the centre, the soul of their life. Their faith is mentioned twice, because that is the most comprehensive word to describe the new life in its root; they still kept their hold of the Word of God in the gospel; no one could live among them and not feel that unseen things were real to their souls; God and Christ, the resurrection and the coming judgment, the atonement and the final salvation, were the great forces which ruled their thoughts and lives. Faith in these distinguished them from their Pagan neighbours. It made them a Christian congregation, in which an Evangelist like Timothy at once found himself at home. The common faith had its most signal exhibition in love; if it separated the brethren from the rest of the world, it united them more closely to each other. Everyone knows what love is in a family, and how different the spiritual atmosphere is, according as love reigns or is disregarded in the relations of the household. In some homes love does reign: parents and children, brothers and sisters, masters and servants, bear themselves beautifully to each other; it is a delight to visit them; there are openness and simplicity, sweetness of temper, a willingness to deny self, a readiness to be interested in others, no suspicion, reserve, or gloom; there is one mind and one heart, in old and young, and a brightness like the sunshine. In others, again, we see the very opposite: friction, self-will, captiousness, mutual distrust, readiness to suspect or to sneer, a painful separation of hearts that should be one. And the same holds good of churches, which are in reality large families, united not by natural but by spiritual bonds. We ought all to be friends. There ought to be a spirit of love shed abroad in our hearts, drawing us to each other in spite of natural differences, giving us an unaffected interest in each other, making us frank, sincere, cordial, self-denying, eager to help where help is needed and it is in our power to render it, ready to resign our own liking, and our own judgment even, to the common mind and purpose of the Church. These two graces of faith and love are the very soul of the Christian life. It is good news to a good man to hear that they exist in any church. It is good news to Christ.

But besides this more public cause for joy, which Paul shared to some extent with all Christian men, there was another more private to himself, -their good remembrance of him, and their earnest desire to see him. Paul wrought for nothing but love. He did not care for money or for fame; but a place in the hearts of his disciples was dear to him above everything else in the world. He did not always get it. Sometimes those who had just heard the gospel from his lips, and welcomed its glad tidings, were prejudiced against him; they deserted him for more attractive preachers; they forgot, amid the multitude of their Christian instructors, the father who had begotten them in the gospel. Such occurrences, of which we read in the Epistles to the Corinthians and Galatians, were a deep grief to Paul; and though he says to one of these thankless churches, "I will very gladly spend and be spent for you, though the more abundantly I love you the less I be loved," he says also, "Brethren, receive us; make room for us in your hearts; our heart has been opened wide to you." He hungered and thirsted for an answer of love to all the love which he lavished on his converts; and his heart leaped up when Timothy returned from Thessalonica, and told him that the disciples there had good remembrance of him, that is, spoke of him with love, and longed to see him once more. Nobody is fit to be a servant of Christ in any degree, as parent, or teacher, or elder, or pastor, who does not know what this craving for love is. It is not selfishness: it is itself one side of love. Not to care for a place in the hearts of others; not to wish for love, not to need it, not to miss it if it is wanting, does not signify that we are free from selfishness or vanity: it is the mark of a cold and narrow heart, shut up in itself, and disqualified for any service the very essence of which is love. The thanklessness or indifference of others is not a reason why we should cease to serve them; yet it is apt to make the attempt at service heartless; and if you would encourage any who have ever helped you in your spiritual life, do not forget them, but esteem them very highly in love for their works sake.

When Timothy returned from Thessalonica, he found Paul sorely in need of good news. He was beset by distress and affliction; not inward or spiritual troubles, but persecutions and sufferings, which befell him from the enemies of the gospel. So extreme was his distress that he even speaks of it by implication as death. But the glad tidings of Thessalonian faith and love swept it at once away. They brought comfort, joy, thanksgiving, life from the dead. How intensely, we are compelled to say, did this man live his apostolic life! What depths and heights are in it; what depression, not stopping short of despair; what hope, not falling short of triumph. There are Christian workers in multitudes whose experience, it is to be feared, gives them no key to what we read here. There is less passion in their life in a year than there was in Pauls in a day; they know nothing of these transitions from distress and affliction to unspeakable joy and praise. Of course all men are not alike; all natures are not equally impressible; but surely all who are engaged in work which asks the heart or nothing should suspect themselves if they go on from week to week and year to year with heart unmoved. It is a great thing to have part in a work which deals with men for their spiritual interests-which has in view life and death, God and Christ, salvation and judgment. Who can think of failures and discouragements without pain and fear? who can hear the glad tidings of victory without heartfelt joy? Is it not those only who have neither part nor lot in the matter?

The Apostle in the fulness of his joy turns with devout gratitude toward God. It is He who has kept the Thessalonians from falling, and the only return the Apostle can make is to express his thankfulness. He feels how unworthy words are of Gods kindness; how unequal even to his own feelings; but they are the first recompense to be made, and he does not withhold them. There is no surer mark of a truly pious spirit than this grateful mood. Every good gift and every perfect gift is from above; most directly and immediately are all gifts like love and faith to be referred to God as their source, and to call forth the thanks and praise of those who are interested in them. If God does little for us, giving us few signs of His presence and help, may it not be because we have refused to acknowledge His kindness when He has interposed on our behalf? "Whoso offereth praise," He says, "glorifieth Me." "In everything give thanks."

Pauls love for the Thessalonians did not blind him to their imperfections. It was their faith which comforted him in all his distress, yet he speaks of the deficiencies of their faith as something he sought to remedy. In one sense faith is a very simple thing, the setting of the heart right with God in Christ Jesus. In another, it is very comprehensive. It has to lay hold on the whole revelation which God has made in His Son, and it has to pass into action through love in every department of life. It is related on the one side to knowledge, and on the other to conduct. Now Timothy saw that while the Thessalonians had the root of the matter in them., and had set themselves right with God, they were far from perfect. They were ignorant of much which it concerned Christians to know; they had false ideas on many points in regard to which God had given light. They had much to do before they could be said to have escaped from the prejudices, the instincts, and the habits of heathenism, and to have entered completely into the mind of Christ. In later chapters we shall find the Apostle rectifying what was amiss in their notions both of truth and duty; and, in doing so, opening up to us the lines on which defective faith needs to be corrected and supplemented.

But we should not pass by this notice of the deficiencies of faith without asking ourselves whether our own faith is alive and progressive. It may be quite true and sound in itself; but what if it never gets any further on? It is in its nature an engrafting into Christ, a setting of the soul into a vital connection with Him; and if it is what it should be, there will be a transfusion, by means of it, of Christ into us. We shall get a larger and surer possession of the mind of Christ, which is the standard both of spiritual truth and of spiritual life. His thoughts will be our thoughts; His judgment, our judgment; His estimates of life and the various elements in it, our estimates; His disposition and conduct, the pattern and the inspiration of ours. Faith is a little thing in itself, the smallest of small beginnings; in its earliest stage it is compatible with a high degree of ignorance, of foolishness, of insensibility in the conscience; and hence the believer must not forget that he is a disciple; and that though he has entered the school of Christ, he has only entered it, and has many classes to pass through, and much to learn and unlearn, before he can become a credit to his Teacher. An Apostle coming among us would in all likelihood be struck with manifest deficiencies in our faith. This aspect of the truth, he would say, is overlooked; this vital doctrine is not really a vital piece of your minds; in your estimate of such and such a thing you are betrayed by worldly prejudices that have survived your conversion; in your conduct in such and such a situation you are utterly at variance with Christ. He would have much to teach us, no doubt, of truth, of right and wrong, and of our Christian calling; and if we wish to remedy the defects of our faith, we must give heed to the words of Christ and His Apostles, so that we may not only be engrafted into Him, but grow up into Him in all things, and become perfect men in Christ Jesus.

In view of their deficiencies, Paul prayed exceedingly that he might see the Thessalonians again; and conscious of his own inability to overcome the hindrances raised in his path by Satan, he refers the whole matter to God. "May our God and Father Himself, and our Lord Jesus Christ, direct our way unto you." Certainly in that prayer the person directly addressed is our God and Father Himself; our Lord Jesus Christ is introduced in subordination to Him; yet what a dignity is implied in this juxtaposition of God and Christ! Surely the name of a merely human creature, even if such could be exalted to share the throne of God, could not possibly appear in this connection. It is not to be overlooked that both in this and in the similar passage in 2Th_2:16 f., where God and Christ are named side by side, the verb is in the singular number. It is an involuntary assent of the Apostle to the word of the Lord, "I and My Father are one." We can understand why He added in this place "our Lord Jesus Christ" to "our God and Father." It was not only that all power was given to the Son in heaven and on earth; but that as Paul well knew from that day on which the Lord arrested him by Damascus, the Saviours heart beat in sympathy with His suffering Church, and would surely respond to any prayer on its behalf. Nevertheless, he leaves the result to God; and even if he is not permitted to come to them, he can still pray for them, as he does in the closing verses of the chapter: "The Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you; to the end He may stablish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all His saints."

Here it is distinctly Christ who is addressed in prayer; and what the Apostle asks is that He may make the Thessalonians increase and abound in love. Love, he seems to say, is the one grace in which all others are comprehended; we can never have too much of it; we can never have enough. The strong words of the prayer really ask that the Thessalonians may be loving in a superlative degree, overflowing with love. And notice the aspect in which love is here presented to us: it is a power and an exercise of our own souls certainly, yet we are not the fountain of it; it is the Lord who is to make us rich in love. The best commentary on this prayer is the word of the Apostle in another letter: "The love of God hath been shed abroad in our hearts through the Holy Ghost which was given unto us." "We love, because He first loved us." In whatever degree love exists in us, God is its source; it is like a faint pulse, every separate beat of which tells of the throbbing of the heart; and it is only as God imparts His Spirit to us more fully that our capacity for loving deepens and expands. When that Spirit springs up within us, an inexhaustible fountain, then rivers of living water, streams of love, will overflow on all around. For God is love, and he that dwells in love dwells in God, and God in him.

Paul seeks love for his converts as the means by which their hearts may be established unblamable in holiness. That is a notable direction for those in search of holiness. A selfish, loveless heart can never succeed in this quest. A cold heart is not unblamable, and never will be; it is either pharisaical or foul, or both. But love sanctifies. Often we only escape from our sins by escaping from ourselves; by a hearty, self-denying, self-forgetting interest in others. It is quite possible to think so much about holiness as to put holiness out of our reach: it does not come with concentrating thought upon ourselves at all; it is the child of love, which kindles a fire in the heart in which faults are burnt up. Love is the fulfilling of the law; the sum of the ten commandments; the end of all perfection. Do not let us imagine that there is any other holiness than that which is thus created. There is an ugly kind of faultlessness which is always raising its head anew in the Church; a holiness which knows nothing of love, but consists in a sort of spiritual isolation, in censoriousness, in holding up ones head and shaking off the dust of ones feet against brethren, in conceit, in condescension, in sanctimonious separateness from the freedom of common life, as though one were too good for the company which God has given him: all this is as common in the Church as it is plainly condemned in the New Testament. It is an abomination in Gods sight. Except your righteousness, says Christ, exceed this, ye shall in no wise enter into the kingdom of heaven. Love exceeds it infinitely, and opens the door which is closed to every other claim.

The kingdom of heaven comes before the Apostles mind as he writes. The Thessalonians are to be blameless in holiness, not in the judgment of any human tribunal, but before our God and Father, at the coming of our Lord Jesus Christ with all His saints. At the end of each of these three chapters this great event has risen into view. The coming of our Lord Jesus Christ is a scene of judgment for some; of joy and glory for others; of imposing splendour for all. Many think that the last words here, "with all His saints," refer to the angels, and Zec_14:5, -"The Lord my God shall come, and all the saints with Thee,"-in which angels are undoubtedly meant, has been quoted in support of this view; but such a use of "saints" would be unexampled in the New Testament. The Apostle means the dead in Christ, who, as he explains in a later chapter, will swell the Lords train at His coming. The instinctiveness with which Paul recurs to this great event shows how large a place it filled in his creed and in his heart. His hope was a hope of Christs second coming; his joy was a joy which would not pale in that awful presence: his holiness was a holiness to stand the test of those searching eyes. Where has this supreme motive gone in the modern Church? Is not this one point in which the apostolic word bids us perfect that which is lacking in our faith?

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:6 Paul wrote 1 Thessalonians from Corinth just after Timothy returned from Thessalonica (3:2, 5; Acts 18:5). Timothy’s report provided good news about the Thessalonians’ faith and love, steadfastness (1 Thes 3:8), and hope (see also 5:8; 2 Thes 1:3-4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 3:6. Ἄρτι, now) Immediately after the arrival of Timothy, he writes these things with fresh joy and the most tender affection. Consonant with this is the εὐαγγελισαμένου, a striking participle.—ἐπιποθοῦντες, desiring greatly [having a yearning desire]) This is the sign of a good conscience.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_3:6. Ἄρτι δέ] but now, belongs not to ἐλθόντος (Grotius, Pelt, Schott, Alford, Ewald, Hofmann, Riggenbach), but is to be separated from it by a comma, and belongs to παρεκλήθημεν, 1Th_3:7. For (1) not the mission of Timotheus and his return, but the mission and the consolation obtained from his return, is the main point on which it depends; (2) If Paul would connect ἄρτι δὲ ἐλθόντος, διὰ τοῦτο would scarcely be inserted in 1Th_3:7 for the recapitulation of 1Th_3:6; (3) ἄρτι δέ emphatically opposes the present to the past, to ἔπεμψα (1Th_3:5); but ἄρτι would be flat if we referred it to ἐλθόντος, and that whether it was to be understood in its temporal or in its logical sense; (4) Lastly, we would expect παρακεκλήμεθα (which certainly is found in A and some minusculi), but not παρεκλήθημεν, in 1Th_3:7.

ἐλθόντος κ.τ.λ.] not after, but because; διὰ τοῦτο requires this. The joyful message which Timotheus brought (Chrysostom: Ὁρᾷς τὴν περιχάρειαν Παύλου; οὐκ εἶπεν ἀπαγγείλαντος ἀλλʼ εὐαγγελισαμένου· τοσοῦτον ἀγαθὸν ἡγεῖτο τὴν ἐκείνων βεβαίωσιν καὶ τὴν ἀγάπην. Comp. also Luk_1:19, and Lobeck, ad Phryn. p. 266 ff.) refers (1) to the Christian condition of the Thessalonian Church generally (τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν), and (2) to the personal relation of the Thessalonians to the apostle (καὶ ὅτι ἔχετε κ.τ.λ.). Theodoret: Δηλοῖ ἡ μὲν πίστις τῆς εὐσεβείας τὸ βέβαιον· ἡ δὲ ἀγάπη τὴν παρακτικὴν ἀρετήν· ἡ δὲ τοῦ διδασκάλου μνήμη καὶ ὁ περὶ αὐτὸν πόθος μαρτυρεῖ τῇ περὶ τὴν διδασκαλίαν στοργῇ. Hammond incorrectly understands ἀγάπην of love to God.

καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθήν] and that ye have us in good remembrance. Arbitrarily Grotius: Est μετωνυμία, nam per memoriam intelligit mentionem, et bonam intelligit, in bonam partem, i.e. honorificam. For then ποιεῖσθαι must be put instead of ἔχειν.

πάντοτε] belongs to the foregoing, not, as Koch and Hofmann suppose, to what follows.

ἐπιποθοῦντες] Comp. Rom_1:11; Php_1:8; Php_2:26; 2Co_9:14.

Strikingly Musculus (also Bengel): Non modo amoris hoc erat indicium, sed et bonae conscientiae. The compound verb, however, makes prominent the direction, not the intensity, of ποθεῖν. Comp. Fritzsche on Röm. 1:11.

καθάπερ καὶ ἡμεῖς ὑμᾶς] sc. ἰδεῖν ἐπιποθοῦμεν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

§ 6. 1Th 3:6-13. The Good News brought by Timothy

Timothy has just returned from Thessalonica; and his report is entirely reassuring (1Th 3:6), so that it gives new life to Paul and Silas (1Th 3:7-8). They know not how to be thankful enough to God for the joy with which their breasts are filled by this good news (1Th 3:9-10), which revives their yearning for the sight of Thessalonian faces. They offer now a solemn prayer that the way may he opened for this journey (1Th 3:11); and that meanwhile the readers may grow in love and be made blameless in holiness, gaining thus a steadfast heart in view of the Lord’s expected coming (1Th 3:12-13).

6. Ἄρτι δὲ ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφʼ ὑμῶν. But now that Timothy, at this moment, has come to us from you. From Act 18:5 it would appear that Timothy had joined Silas before arriving at Corinth, where the two found St Paul (see Introd. p. xxi.). Ἄρτι (√αρ, as in ἀραρίσκω, to fit or join) means just now or then, at this, or that, juncture; cf. 2Th 2:7; 1Co 13:12; 1Co 14:7; Gal 4:20, &c. The temporal adjunct qualifies the two participles jointly, ἐλθόντος … καὶ εὐαγγελισαμένου; it is needless and awkward to carry it past them to παρεκλήθημεν: Timothy had come with his tidings at the nick of time, just when such refreshment was needed; see note on 1Th 3:7, and the Introd., pp. xxxiii., lxiii. Ἀφʼ ὑμῶν bears emphasis; it was news “from you” that St Paul was pining for; cf. 1Th 3:8, and 1Th 2:19 f.

ἐλθόντος … καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, has come … and brought us the good news of your faith and love. Nowhere else in the N.T. is εὐαγγελίζομαι (εὐαγγέλιον) used of any other but “the good news”; see, however, in the O.T. (LXX) 1 Ki. 31:9; 2 Ki. 1:20; 1 Paral. 10:9. There is a fine play upon the word: Timothy’s report was, in effect, gospel news, as it witnessed to the power of God’s message (λόγος θεοῦ ὅς ἐνεργεῖται ἐν ὑμῖν, 1Th 2:13); and it was the best of news to Paul and Silas—a very “gospel” coming to them in return for the Gospel they had brought to the readers (1Th 1:5, 1Th 2:2, &c.). For πίστις καὶ ἀγάπη, comprising together the whole Christian life, cf. 1Th 1:3 (and note), 2Th 1:3; Eph 1:15; Phm 1:5-7; 1Jn 3:23, &c.

καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, and (reporting) that you keep a good remembrance of us at all times: this was reciprocal (cf. 1Th 1:2 f.). “A good” is a well-disposed, kindly “remembrance” (cf. notes on ἀγαθός, 1Th 5:15; 2Th 2:16); and ἔχειν μνείαν (cf. 2Ti 1:3) is “to hold, maintain a recollection”—so of other faculties or exercises of mind (1Th 4:13; Php 1:23; Col 3:13; 1Ti 1:19, &c.); μνείαν ποιοῦμαι, “to express the recollection” (scil. in word), 1Th 1:2. Bound up with the concern of the Apostles for the faith of the persecuted Thessalonians was the fear, dictating the self-defence of 1Th 2:1-12 and the explanations of 1Th 2:17 to 1Th 3:5, lest the attachment of the latter to their fathers in Christ should have been weakened through absence and by the detractions of the enemies of the Gospel (see Introd. pp. xxxiv. f.). It was a great relief to find that this goodwill had never wavered. The ὅτι clause is co-ordinate with τὴν πίστιν κ. τὴν ἀγάπην ὑμῶν, and serves to expand τὴν ἀγαθὴν περὶ ἡμῶν μνείαν ὑμῶν.

This “good remembrance” the Thessalonians cherish, ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ κ.τ.λ.—while you long to see us, just as we indeed (to see) you; cf. 1Th 2:17 f., for this latter longing. Ἐπιποθέω (cf. Rom 1:11; Php 1:8; Php 2:26; 2Ti 1:4; only in Jas 4:5, 1Pe 2:2, in the N.T. outside St Paul) denotes a tender yearning towards an absent beloved. The affection as well as the esteem of their disciples remained with the Apostles; the longing for reunion was equal on both sides. For καθάπερ, see 1Th 2:12; and for the antithetic ἡμεῖς ὑμᾶς (thrice in this verse), cf. 1Th 1:6, 1Th 2:17-20.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Because they have hitherto gone so well forward, he exhorteth them again to make an end of the rest of the journey, seeing that therein also they shall do him their Apostle a great pleasure.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

your faith and charity-- (Th1 1:3; compare Th2 1:3, whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers.

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

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. When Timotheus came] We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church.

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

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) “We were in great anxiety, for fear you should have fallen away, and sent Timothy to see if all was well; but now, all anxiety is over.”

Timotheus came.—According to the usual interpretation of 1Th_3:1-2, adopted above, this will mean that Timothy had already returned from his mission to Thessalonica, as related in Act_18:5, and the occasion of this present letter will be St. Paul’s relief at the news brought by him.

Brought us good tidings.—An enthusiastic word, generally rendered, “preached us the gospel.”

Faith and charity.—The first signifies the confidence in God which enabled them to endure (“that in all our troubles we may put our whole trust and confidence in Thy mercy”); the second, the tenderness with which they helped one another through.

Good remembrance.—Not merely “clear, vivid remembrance” (as we say, “to remember well”), but “a good, kind remembrance,” as the explanation in “desiring,” &c, shows. The word “good” bears the same significance in Mat_20:15; Rom_5:7; 1Pe_2:18. If the Thessalonians had been beginning to fall away, they would not have cared to see their teachers.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. But now when Timotheus came from you unto us] But when Timothy came even now unto us from you (R. V.): this rendering puts due emphasis on the words “from you” (it was Timothy’s coming with news from Thessalonica that relieved the Apostle’s mind); and it gives the proper meaning and connection to the introductory “now,” which qualifies “came” and denotes just now, at this juncture. Timothy’s return has been anxiously awaited; and no sooner has he arrived and told his story, than Paul sits down and writes out of a full heart this affectionate and grateful letter. For Timothy brought us glad tidings of your faith and love (R. V.).

“Brought-glad-tidings” forms a single word in the Greek, the same that everywhere else in the N.T. signifies “the glad tidings”—the news of God’s salvation and of the coming of His kingdom. Hence the peculiar force of the word here. This was gospel news, witnessing to the truth and enduring power of God’s message; for this reason it was glad tidings to the Apostle from the Thessalonians (“now we live,” 1Th_3:7)—a gospel sent to him in return for his gospel brought to them (ch. 1Th_1:5; 1Th_2:2, &c.).

of your faith and charity] for these comprise the whole Christian life, and imply the “hope in our Lord Jesus Christ” added to them in ch. 1Th_1:3; comp. 2Th_1:3; Eph_1:15; Phm_1:5-7; 1Jn_3:23 : “that we should believe in the name of His Son Jesus Christ, and love one another.” This is the sum of our religion. Read, faith and love (R. V.).

and that ye have good remembrance of us always] So that the Thessalonians reciprocate Paul’s feelings towards them; he “remembers” them “without ceasing” (ch. 1Th_1:3), they equally remember him. Good is kindly, well-disposed remembrance; their sufferings and the slanders of his enemies might have alienated their minds from the missionaries, but it was otherwise.

“Remembrance” represents the same Greek noun as “mention” in ch. 1Th_1:2; following make it has a more active, following have a passive signification.

desiring greatly] R. V., in one word, longing,—which renders fitly a delicate Greek verb, rare except In St Paul, that denotes yearning regret for an absent beloved object (comp. ch. 1Th_2:17, “bereaved of you”). He uses it in 2Co_5:2 to express his desire for the new, spiritual body, “the house from heaven.” Longing to see us, even as we also to see you. The expression recurs in Rom_1:11 and 2Ti_1:4. For the Apostle’s “longing,” see ch. 1Th_2:17-18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But now when Timotheus came from you unto us,.... At Corinth, as appears from Act 18:5 which shows that this epistle was not written from Athens, as the subscription to it asserts, but from Corinth; for as soon as ever Timothy came from Thessalonica, to the apostle at Corinth, and made the report to him, he immediately sent them this epistle which is here suggested: "but, now", &c. just now; "lately", as the Syriac version renders it, a very little while ago, Timothy was just come:

and brought us good tidings of your faith and charity; of their faith, the grace of faith, that it was of the right kind; as far as could be judged, it was the faith of God's elect, like precious faith with theirs; an unfeigned one, strong and lively, operative and growing: or of the doctrine of faith, as received and embraced by them; as that they were greatly led, and had much light into it, and had, for the time, made considerable proficiency in it; that they held it fast, and stood fast in it, and contended for it, notwithstanding all the afflictions, reproaches, and persecutions which they either saw in the apostles, or endured themselves for the sake of it; and likewise of the profession of both the grace and doctrine of faith, which they held fast, and without wavering, and that in a pure conscience, which was good news indeed. Timothy also brought an account of their "charity", or love, which faith works by; these two graces are always found together; they are wrought in the soul by one, and the same hand, and at the same time; where the one is, the other is; and as the one flourishes and increases, so does the other. And by this grace is meant love to God, to Christ, to his truths, ordinances, ways, and worship, and to one another, and even to all men; and which was without dissimulation, in sincerity, in deed, and in truth, and was constant and fervent: and this was not the whole of the report, for it follows,

and that ye have a remembrance of us always they bore in memory the persons of the apostles; and when they made mention of their names, it was with the greatest respect and reverence; nor were they forgetful hearers of the word, but remembered with great affection and pleasure the truths, the doctrines, and exhortations they delivered to them, so as to put them in practice, and longed for another visit from them, to have their memories refreshed by them:

desiring greatly to see us, as we also to see you, they had an equal desire to see their spiritual fathers, as they had to see their spiritual children. Now such a report as this concerning their steady faith in Christ, their fervent love to one another, and their affectionate regard to the ministers of the word, was a sort of a Gospel, as the word used signifies; or it was good news and glad tidings to the apostle, and those that were with him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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:

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But now when Timotheus came from you unto us - To Corinth, after he had been sent to Thessalonica; Act 18:5; compare notes on 1Th 3:2.

And brought us good tidings - A cheerful or favorable account. Greek “evangelizing;” that is, bringing good news.

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

And charity - Love; notes, 1Co 13:1.

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We had bfore an account of Timothy’s sending, now of his return, wherein we have the message he brought, and the effect thereof upon the apostle. The message may be considered:

1. As to its new coming:

But now when Timotheus came, & c.; so that this Epistle seems to be written presently upon his return.

2. As to the good account it brought of them: it brought good tidings (the same word is here used that expresseth in the Greek the glad tidings of the gospel) of their faith, that it continued still stedfast; and of their charity, or love, that they had love joined with their faith, and their faith working by love, which showed it was living, and of a right kind.

And that ye have good remembrance of us always; they forgot him not, though absent some length of time from them; and it was a good remembrance, joined with love and esteem of his person, and of his ministry amongst them; and it was always, which implies the constancy of it.

Desiring greatly to see us; and not satisfied with this good remembrance of him being absent, they greatly desired his presence, to see him and his fellow labourers. And to answer their love on his part, he addeth,

as we also to see you. By all which he seeks to satisfy them of his continued care and remembrance of them, which was the effect of this message.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

But now when Timotheus came from you unto us. Timothy, as we learn from the Acts, in company with Silas, joined Paul at Corinth, (Act_18:15) and brought him information concerning the state of the Thessalonian Church. And brought us good tidings; the same word which is elsewhere employed for preaching the gospel. The information which Timothy brought to the apostle was as it were a gospel to him. (Luk_2:10, "Behold I bring you good tidings Of your faith and charity. The good tidings which Timothy brought referred to the spiritual condition of the Thessalonians their faith had not been shaken and their love had not waxed cold under the persecutions to which they were exposed; and along with their faith and love was the affection which they bore to the apostle, and their earnest desire to see him. And that ye have constant remembrance of us always, desiring greatly to see us, as we also to see you. The affection between the Thessalonians and the apostle was mutual.

Vers. 6-8.

The duties of minister and people.

In the reciprocal feelings of the apostle and his Thessalonian converts, we gain instruction regarding the mutual conduct of minister and people.

1. Duties of the minister. The affection and anxiety which he should have for his people; the earnestness with which he should pray for them; the gratitude with which he should thank God for their spiritual welfare; the joy which he experiences in the steadfastness of their faith and the warmth of their charity; the care and diligence with which he should supply what is lacking in their faith.

2. Duties of the people. The reciprocal affection which they should have for their minister; the good remembrance which they should entertain of him; the obedience which they should render unto him in spiritual matters; the constant prayers which they should offer up for him.

Vers. 6-8.

The happy issue of Timothy"s visit to Thessalonica.

This Epistle was written immediately after Timothy"s return as expressive of the apostle"s hearty relief at his tidings.

I THE GOOD TIDINGS. "Your faith and charity, and that ye have remembrance of us always, desiring greatly to see us, as we also to see you.

1. Their faith. He was gratified to hear of the steadfastness and soundness of their faith. They abounded in the

(1) grace of faith, which was unfeigned, growing, and lively;

(2) in the doctrine of faith, which had much light in it;

(3) in the profession of faith, which they held fast without wavering, out of a pure conscience.

1. Their love. This, which was the fruit of their faith, had not waxed cold on account of abounding iniquity. Their faith worked by love. The two graces are always found together. Christian love must be without dissimulation, in deed and in truth, fervent and constant.

2. Their constant and kindly remembrance of the apostle. "Ye have a good remembrance of us always." They thought much of their spiritual teachers, bore their persons in memory, thought of them with gratitude and respect, and, no doubt, remembered them in their prayers.

3. Their desire to see the apostle. They desired to have their memories refreshed by a personal visit from him. If they had begun to fall away, they would not have been so anxious to see him. There was a tender attachment on both sides, for there was a longing on both sides for further fellowship.

II THE EFFECTS OF THESE GOOD TIDINGS ON THE APOSTLE. "Therefore we were comforted over you in all our affliction and distress by your faith.

1. They enabled him, if not to forget, at least to bear up, under a weighty burden of trial. He was now at Corinth, in peril and persecution from the Jews, who "opposed themselves and blasphemed" (Act_18:5-17; 1Co_2:3) He was disconsolate and dispirited, almost like a dead man, carrying about with him the dying of the Lord Jesus; but now the news of Timothy revived him, like life from the dead, infusing into him new life and vigor. It was their faith especially which comforted him. There is no comfort to a minister comparable to that which springs from the stability and perseverance of his people.

2. The very continuance of his life seemed to be dependent upon their steadfastness. "For now we live, if ye stand fast in the Lord." The language is almost painfully strong. It suggested to them:

(1) The necessity of continued watchfulness and faith.

(2) The true secret of steadfastness being "in the Lord." Thus only would "they build themselves up in their most holy faith," "continuing steadfastly in the Church"s prayers and instructions.

(3) How much they could affect, not the comfort only, but the life of their teachers, by their vigilance and perseverance! T.C.

Vers. 6-10.

The return of Timotheus.

I THE GOOD NEWS.

1. The faith and charity of the Thessalonians. This was good tidings to St. Paul. The gospel was good tidings to all who felt the misery of sin, to all who had been distressed by the strange, perplexing mysteries of life. Tidings of a Deliverer, of an atonement, of the gracious help of God"s Holy Spirit, of eternal life to come, were full of joy and gladness to the Thessalonians. Out of that first great joy sprang other gifts of joy. The apostles had no greater joy than to hear that their children were walking in the truth. They had so entered into the full meaning of that short prayer, "Thy will be done, in earth as it is in heaven," that they had learned to share the holy joy wherewith the blessed inhabitants of heaven rejoice over one sinner that repenteth. Good news to them did not mean this or that earthly success, but the growth in grace of Christian souls. Are we thus affected when we hear of the victories of the gospel, of missionary triumphs abroad, of converted sinners, of holy deaths at home? It is a sure index of our spiritual state. If we know ourselves the deep blessedness of communion with God, we shall count it good news indeed when we hear of other souls being drawn into that holy fellowship. The glory of God is the one highest object to which all true Christians look, and each redeemed soul brings new glory and honor to the great Redeemer. The deeper, the purer our joy in the growth of holiness around us, the nearer our approach, while we are yet on earth, to the holy joy of heaven. Timotheus brought news that the faith of the Thessalonians had not wavered in the fiery trial, that their charity was living and fervent. It was glad news indeed to St. Paul.

2. Their remembrance of the apostle. St. Paul had a tender human heart; he writes these words, as Bengel says, with a fresh joy, with the tenderest love. The steadfastness of their faith was the chief part of the good news; but also their personal love for the apostle was very precious to him. To hear that they loved him still, that they desired greatly to see him, that they remembered his presence, his words, his affection, was very sweet to him.

II ST. PAUL"S DELIGHT.

1. He was comforted. He had need of comfort and encouragement. Since he left Thessalonica he had met with great perplexities and disappointments at Athens; and now at Corinth he was working amid many difficulties, much harassed by the persecutions of the Jews, toiling hard for his daily bread. He tells them of his necessities, of his affliction. But now he was comforted; and it was their faith that brought him comfort, that encouraged him in his work. How these words must have pleased the Thessalonians, who so loved the apostle! To hear of their faith was good tidings to him; to be told that that faith had given him such deep comfort in his troubles must have been good news to them.

2. Their perseverance gave him new life. He knew what it was to die daily, to bear about always in the body the dying of the Lord Jesus. But if death, as he says, was working in him, there was a new life that more than balanced it; a new life, full of warm, glowing feelings, full of high hopes and eager aspirations. And that life was nourished and sustained by the continued progress of the gospel. The tidings of their faith gave him a sense of life, a spiritual energy, a joy analogous to that joy in the mere sense of living which we experience sometimes in the bloom of youth and health. But his joy was wholly spiritual; the life of Christ in other souls seemed to stimulate the energies of the same Divine life in himself; he felt the water of life within him springing up with renewed freshness, as he listened to the glad words of Timotheus telling him how the Thessalonians were standing fast in the Lord. They were in the Lord, as he was in the sphere of his gracious presence, of his Divine working; and to be in the Lord is life, for he is the Life. Spiritual life consists in union with him, without whom we can do nothing. The Thessalonian Christians were in him; so was St. Paul. Their life and his life came from the same Source. The knowledge of their faith and love, their spiritual life, quickened the Divine life that lived in him.

III HIS THANKSGIVING.

1. He thanks God for them. He regards thanksgiving as a return due to Almighty God for his mercies. So the psalmist, "What shall i render unto the Lord for all his benefits towards me?" He fulfills his own precept, "In everything give thanks." Thanksgiving is the outflow of a loving heart. The love of God is the very essence of religion; and the more we love him, the more fervent will be our thanksgivings. St. Paul thanks God for the Thessalonians, for their faith and love: for faith and love come from God, who is the Object of faith, who alone can increase our faith; who is Love, from whom, the highest Love, cometh all pure and holy love.

2. He thanks God for his own joy. Holy joy is the fruit of the Spirit, the gift of the Spirit, the foretaste of the joy of heaven; it must issue in thanksgiving. St. Paul"s joy was full and complete. He thanks God for all the joy wherewith he was joying. There were no shadows to darken its brightness; he had heard of no backslidings among the Thessalonians. And it was pure; it could bear the all-seeing eye of God. "We joy before our God," he says. There was no element of selfishness, no earthly pride, no lower motive, to defile it. Such joy in the salvation of souls is indeed heavenly; it is like the ineffable joy wherewith the blessed rejoice before the throne.

3. He adds prayer to his thanksgiving. Prayer and thanksgiving ever go together; they act and react upon one another. Prayer leads to thanksgiving; thanksgiving lends increasing energy to prayer.

(1) He prayed night and day. The quiet of the night is a time for holy thoughts. The psalmist thought of the Name of God in the night season, and received comfort. The Christian prays; he watches with Christ as he lies yet awake on his bed. He prayed night and day. While working at his daily labor, the hard work of weaving the goats" hair, he ever prayed. So it is with Christians now. They

Ply their daffy task with busier feet, Because their secret souls some holy strain repeat.

(2) He prayed exceedingly. "Above measure," the words mean literally. The more we pray, the more we love prayer. The prayers of the Christian increase in fervor, in earnestness, and in delight, the nearer he draws to God. Prayer occupies more and more of his time; it tends to assume more and more its proper place as the great work of life, the most important part of each day"s business. St. Paul"s love for the Thessalonians deepened the importunity of his intercession.

(3) He prayed that he might see their face. To see a good man"s face, to hear his voice, to touch his hand, is a source of true pleasure. St. John trusted to speak face to face with his Christian friends, "that our joy," he says, "may be full." So was it with St. Paul.

(4) That he might be enabled to do them good. He had been but a very short time with them. He wished to give them further instruction, to fill up what was lacking in their knowledge. Christians may be living near to God, but there is always room for further advance in knowledge and in holiness. A saint of God like St. Paul can always do us good.

Learn:

1. To rejoice in the spiritual progress of others.

2. To thank God for it.

3. To take delight in intercourse with holy men. B.C.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

But when Timothy came even now [suggesting that Paul wrote on the day of Timothy's arrival, or very soon after] 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 ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6–8. Now when Timothy came. Timothy came to him at Corinth (Acts 17:15) and brought an excellent report of the young and persecuted church.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul tells his readers about Timothy's report after he returned from visiting them.

came to us

The word "us" refers to Paul and Silvanus. (See: Exclusive and Inclusive "We")

the good news of your faith

It is understood that this refers to faith in Christ. This can be made explicit. AT: "a good report of your faith" (See: Assumed Knowledge and Implicit Information)

you always have good memories

When they think of Paul, they always have good thoughts about him.

you long to see us

"you desire to see us"

brothers

Here "brothers" means fellow Christians.

because of your faith

This refers to faith in Christ. This can be made explicit. AT: "because of your faith in Christ" (See: Assumed Knowledge and Implicit Information)

in all our distress and affliction

The word "affliction" explains why they are in "distress." AT: "in all our distress caused by our afflictions" (See: Doublet)

translationWords

Timothy

faith

love

brother

afflicted

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6-8.] Of the good news brought by Timotheus.

6.] ἄρτι δέ is by Lünem. (and De W. hesitatingly) separated by a comma from ἐλθόντος, and joined to παρεκλήθημεν ver. 7. But the direct connexion of ἄρτι with an aorist verb is harsher than with an aorist participle, and παρεκλ. has already its διὰ τοῦτο, which refers back to the whole preceding clause as contained in the τοῦτο. I would therefore join ἄρτι with ἐλθόντος. But Timotheus having just now come &c.

εὐαγγ.] having brought good news of: see reff. οὐκ εἶπεν ἀπαγγείλαντος, ἀλλὰ εὐαγγελισαμένου· τοσοῦτον ἀγαθὸν ἡγεῖτο τὴν ἐκείνων βεβαίωσιν κ. τὴν ἀγάπην. Chrys.

First their Christian state comforted him,—then, their constant remembrance of himself. Thdrt. remarks: τρία τέθεικεν ἀξιέραστα, τὴν πίστιν, κ. τ. ἀγάπην, κ. τοῦ διδασκάλου τὴν μνήμην. δηλοῖ ἡ μὲν πίστις τῆς εὐσεβείας τὸ βέβαιον ἡ δὲ ἀγάπη τὴν πρακτικὴν ἀρετήν· ἡ δὲ τοῦ διδασκάλου μνήμη, κ. ὁ περὶ αὐτὸν πόθος, μαρτυρεῖ τῇ περὶ τὴν διδασκαλίαν στοργῇ.

πάντοτε belongs more naturally to the foregoing: see 1Co 1:4; 1Co 15:58; Gal 4:18; Eph 5:20. “ἐπιποθεῖν τι (huc etiam redire structuram ἐπιποθεῖν sq. infinitivo nemo nescit) idem valet quod πόθον ἔχειν ἐπί τι, desiderium ferre in aliquid versum, cf. LXX. Psa_42(41):1, ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων.” Fritz. in Rom 1:11. So that direction, not intensity (which as Fritz. also remarks, after the analogy of περιπόθητος, should be expressed by περι-, not ἐπιποθεῖν) is the force of the preposition.

ἡμεῖς ὑμᾶς] scil. ἰδεῖν ἐπιποθοῦμεν.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. ἄρτι δὲ ἐλθόντος κτλ. With δε (cf. 2:17), a new point in the apologetic historical review of Paul’s acts and intentions since his departure from Thessalonica is introduced, the return and report of Timothy. The selection of material is still influenced by the criticisms directed by the Jews against Paul’s character and conduct. It is first stated that Timothy has but now (ἄρτ) come from them to Paul and Silvanus, a fact that makes clear, as Grotius has observed, that our letter was written not in Athens but in Corinth, and that too under the fresh inspiration of the report of Timothy. Although ἐλθόντο may be simply temporal, it is probably also causal, as διὰ τοῦτ (v. 7) which resumes the genitive absolute clause suggests.

ἄρτ, which is to be joined with the gen. abs. (cf. 3 Mac. 6:16) and not with παρεκλήθημε, may refer either to the immediate present, “just now,” “modo” (cf. Mat 9:18, Gal 1:10, Gal 1:4:20, Gal 1:2 Mac. 9:18 (V) 3 Mac. 6:16) or to the more distant past, “nuper” (cf. II 2:7, 1Co 13:12, 16:7; also Poole, ad loc.) The former sense is preferable here as no contrast between the now and a more distant past is evident in the context. δε is not in itself adversative, but introduces either a new section (2:17, 3:11, etc.) or a new point within a section (2:16, 3:12, etc.). ἀφʼ ὑμῶ may be emphatic (Find.); it is from the Thessalonians that Paul desires news, and Timothy comes directly from them, bringing with him a letter. That Silvanus is already with Paul is the intimation of ἡμᾶ (but cf. Act 18:5).

εὐαγγελισαμένον κτλ. The word itself reveals the character of the report; it is good news that the messenger brings. “Do you see the exuberant joy of Paul? He does not say ἀπαγγείλαντο (1:9) but εὐαγγελισαμένο. So great a good did he think their steadfastness (βεβαίωσι) and love.” The first element in the good news is their excellence religiously (πίστι and morally (ἀγάπ); “in these two words, he indicates tersely totam pietatis summam” (Calvin).

εὐαγγελίζεσθα “to bring good news,” is a classic word (cf. Aristoph. Eq. 642 f.) found in Lxx (2 Reg. 1:20 parallel with ἀναγγέλλει, Psa 39:9, Isa 40:9, Isa 52:7, Isa 60:6, Isa 61:1, etc.) and N. T. (chiefly in Pauline and Lukan writings; cf. Luk 1:19, Luk 2:20, Luk 3:18, etc.). Paul uses it either absolutely in the technical sense of preaching the gospel (1Co 1:17, etc.). or with εὐαγγέλνο (Gal 1:11, 1Co 15:1, 2Co 11:7), πίστι (Gal 1:23), πλοῦτος Χριστου, or with Christ as the object (Gal 1:16; cf. Act 5:42, Act 8:35, Act 11:20, Act 17:18). On the word, see Mill. 141 ff. and Harnack, Verfassung und Recht, 199 ff.—ἀγάπ for Paul as for Christ fulfils the law on the ethical side (Rom 13:10, Gal 5:14). The comprehensiveness of its meaning is made clear in 1Co 13:1 ff. where the points emphasised are pretty much the same as those in Gal 5:22-23 and Rom 12:6-21. Paul speaks regularly of divine love to men (ἀγάπη τοῦ θεου II 3:5, Rom 5:5, etc.; τοῦ Χριστου Rom 8:35; τοῦ πνεύματο Rom 15:30), but he rarely speaks of man’s love to God (1Co 2:9, 1Co 8:3, Rom 8:28) or Christ (1Co 16:22, Eph 6:24).

καὶ ὄτι ἔχετε μνείαν κτλ. The second element in the good news is personal; the Thessalonians have been having all along (ἔχετε πάντοτ) a kindly remembrance of Paul, “notwithstanding the efforts of the hostile Jews” (Mill.). This constant remembrance is significantly revealed in the fact that they have been all the time longing (ἐπιποθοῦντε; sc. πάντοτ) to see the missionaries as the missionaries have been (sc. πάντοτε ἐπιποθοῦμεν ἰδεῖ and cf. 2:17 ff.) to see them.

ὅτ naturally goes with εὐαγγελισαμένο (cf. Act 13:32); the change of construction is more felt in English than in Gk. But others supply εἰπόντο or λέγοντο (Jer 20:15) before ὅτ—Although πάντοτ sometimes precedes (4:17, 5:15, 16) and sometimes follows the verb (1:2, 2:16, II 1:3, 11, 2:13), and hence could be here taken either with ἐπιποθοῦντε or with ἔχειν μνεία, yet the latter construction is to be preferred in the light of 1:2 and Rom 1:10 (ποιεῖσθαι μνείαν ἀδιαλείπτω). In this case, the present ἔχετ, because of the adverb of duration (πάντοτ), describes an action begun in the past and still continuing at the time of speaking; and is to be rendered: “And that you have had always,” etc. (cf. BMT 17).—ἀγαθό (5:15, II 2:16, 17) means here as in Rom 5:7 (Lft.) “kindly,” “pleasant.” It is doubtful whether ἐπιποθεῖ (a characteristic word of Paul; cf. Rom 1:11, Php 2:26) differs greatly from ποθεῖ (a word not in Paul; cf. Sap. 15:5f. with 15:19). On καθάπε (2:11) with comparative και, cf. 3:12, 4:5, Rom 4:6, 2Co 1:14.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Now [αρτι] . See on Joh 13:33. Const. with we were comforted (ver. 7), not with came.

Good remembrance [μνειαν αγαθην] . Better kindly remembrance. Comp. Rom 5:7 (see note); Rom 7:12; Tit 2:6; 1Pe 2:18. See on ch. 1Th 1:3.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.