BIBLE STUDY MANUALS - FIRST THESSALONIANS CHAPTER THREE

FIRST THESSALONIANS CHAPTER THREE

OBSERVATIONS

The purpose of the observation stage is to maintain focus on the text at hand in accordance with the framework in which it was written: a framework which is defined by the normative rules of language, context and logic - rules which do not impose undue, unintended meanings to the text , and which largely limit the observer to the content offered by Paul's epistle to the Thessalonians and his other writings. In order for any passage from elsewhere to be considered, it must have a relationship with the context at hand, such as a Scriptural quotation or a specific cross reference in the passage at hand by the author. This will serve to avoid going on unnecessary tangents elsewhere; and more importantly, it will provide the framework for a proper and objective comparison with passages located elsewhere in Scripture.

Remember that something elsewhere may be true, but in the text at hand it may not be in view.

Note that information on manuscript evidence is from "THE NEW TESTAMENT TEXT AND TRANSLATION COMMENTARY," by Philip W. Comfort, Tyndale House Publishers, Inc, Carol Stream, IL.

****** EXCERPT FROM 1 THESSALONIANS CHAPTER TWO ******
OR MOVE TO FIRST VERSE OF CHAPTER THREE

[(1 Thes 2:14-20) Commentary on 1 Thes 2:17-20]:

(1 Thes 2:14 NASB) "For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews,

(1 Thes 2:15 NASB) who both killed the Lord Jesus and the prophets, and drove us out [lit., persecuted us]. They are not pleasing to God, but [lit., and] hostile to all men,

(1 Thes 2:16 NASB) hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.

(1 Thes 2:17 NASB) But we, brethren, having been taken away from you [lit., orphaned] for a short while [lit. occasion of an hour in the sense of for a short while] - in person [lit. face], not in spirit [lit. heart] - were all the more eager with great desire to see your face.

(1 Thes 2:18 NASB) For we wanted to come to you - I, Paul, more than once - yet Satan hindered us.

(1 Thes 2:19 NKJV) For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?

(1 Thes 2:20 NKJV) For you are our glory and joy."

In 1 Thes 2:14-16, Paul indicated that the brothers in Christ in Thessalonica became imitators of the churches of God in Christ Jesus that were in Judea, for the Thessalonian believers also endured the same sufferings at the hands of Jews as well as at the hands of fellow pagan Gentiles, their own countrymen. So even as the Judean Christians endured suffering at the hands of fellow Jews, who both killed the Lord Jesus and the prophets, and drove [lit., persecuted] Paul and fellow missionaries out of Judea; the Thessalonian believers were not alone in their suffering. Those Jews that persecuted them had killed the Lord Jesus and the prophets and persecuted Paul and his missionary people where ever they went including the churches that were established in Judea. And Paul concluded in 1 Thes 2:15b-16 that "They [the Jews who were persecuting the Thessalonian Christians] are not pleasing to God, and hostile to all men who hinder believers from speaking to the Gentiles - and from speaking to all men for that matter - so that all men may have an opportunity to choose to believe in Christ and be saved; with the result that those who oppose the gospel may fill up the measure of their sins against God in the sense of maximizing the wrath of God upon those that oppose Him to the utmost. So the extreme measure of God's wrath will be brought against those who attempt to hinder God's work of evangelizing Gentliles and all of mankind.

Whereupon in 1 Thes 2:17, Paul began to explain that he and his fellow missionaries, Silas and Timothy were physically taken away from them [lit., orphaned in the sense that Paul considered them his children and that they were orphaned by his having to be taken away from them due to circumstances beyond his control] for a short while. But he remarked that they were not taken away from him in spirit in the sense of having taken away his self-sacrificial agape love in the Spirit from them. Although they were out of sight, they were not out of mind. For Paul, Silas and Timothy were all the more eager with great desire to see their faces once more because of their sudden separation, especially considering Paul's inability to return even after Silas and Timothy had done so. Paul would explain the circumstances of their sudden separation in the next chapter which follows shortly.

For in 1 Thes 2:18, Paul wrote, "we wanted to come to you - I, Paul, more than once - yet Satan hindered us." Note that Paul had decided to return more than onc - as well as Silas and Timothy, ("we"). He continued to write in

1 Thes 2:19-20; "For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? ["parousia," lit. appearance - the Rapture, cf. 1 Thes 4:13-18 ].

For you are our glory and joy." In effect he asked what would be the greatest blessing he could possibly receive at the judgment seat of Christ: They were!

****** END OF EXCERPT FROM 1 THESSALONIANS CHAPTER TWO ******

I) [1 Thes 2:17-20; 3:1-13]:

(1 Thes 2:17 NASB) "But we, brethren, having been taken away from you [lit., orphaned] for a short while [lit. occasion of an hour in the sense of for a short while] - in person [lit. face], not in spirit [lit. heart] - were all the more eager with great desire to see your face.

(1 Thes 2:18 NASB) For we wanted to come to you - I, Paul, more than once - yet Satan hindered us.

(1 Thes 2:19 NKJV) For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?

(1 Thes 2:20 NKJV) For you are our glory and joy.

(1 Thes 3:1 NKJV) Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

(1 Thes 3:2 NASB) and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

(1 Thes 3:3 NASB) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this.

(1 Thes 3:4 NASB) For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know.

(1 Thes 3:5 NASB) For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.

(1 Thes 3:6 NASB) But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you,

(1 Thes 3:7 NASB) for this reason, brethren, in all our distress and affliction we were comforted about you through your faith;

(1 Thes 3:8 NASB) for now we really live, if you stand firm in the Lord.

(1 Thes 3:9 NASB) For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account,

(1 Thes 3:10 NASB) as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?

(1 Thes 3:11 NASB) Now may our God and Father Himself and Jesus our Lord direct our way to you

(1 Thes 3:12 NASB) and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you;

(1 Thes 3:13 NASB) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints."

A) [(1 Thes 3:2, 9, 13) Manuscript Evidence]:

1) [(1 Thes 3:2) Manuscript Evidence For 1 Thes 3:2]:

(1 Thes 3:2 NASB) "and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,"

NU, D*, 33, it(b) have "our brother and God's fellow worker"

WH, B, have "our brother and fellow worker"

TR, D(2), Maj, syr have "our brother and servant of God and our fellow worker"

F, G have "our brother and servant and fellow worker of God"

The third and fourth variants are obviously conflated readings. The true reading must be preserved in the NU reading or in one of the first two variants. After Paul called Timothy "our brother," he called him either (1) a fellow worker of God, or (2) a fellow worker, or (3) a servant of God. The third option has the best attestation, but it is suspect as a scribal adjustment because it avoids calling Timothy "God's fellow worker" - which is quite an acclamation The second option has the testimony of B and is the shorter reading; as such, it could be considered the reading from which all the others deviated. However, scholars ... argue that the Greek word "sunergon" rendered "fellow worker" would not have been purposely expanded to be rendered "fellow worker of God" because the latter is the more difficult reading. But we know that the Bezaean reviser (D) had a propensity for expansion and he may have understood the phrase rendered "of God" to be an objective gentitive, not subjective - hence, the rendering "a fellow worker for God," which is not at all offensive. Yet - and finally - it must be said that Paul could have been saying that Timothy was a worker with God. After all, Paul made similar assertions in 1 Cor 3:9 and 2 Cor 6:1."

2) [(1 Thes 3:9) Manuscript Evidence For 1 Thes 3:9]:

(1 Thes 3:9 NASB) "For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account,"

Influenced by the previous verse, where the Greek word rendered "Lord" is the subject of the sentence, some scribes (Sinaiticus*, D*, F, G) and one translator (it(b)) change "Thew" (D*, F, G only for the Greek word rendered "God" and Sinaiticus* for the Greek transliterated "Theou" to "Lord" ("kuriw" and "kuriou"), "How can we thank the Lord enough for you in return for all the joy we have before our Lord for you?"

3) [(1 Thes 3:13) Manuscript Evidence For 1 Thes 3:13]:

(1 Thes 3:13 NASB) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints."NU, Sinaiticus*, A, D*, it, cop(bo) have "amen" at the end of this verse.

TR, WH, Sinaiticus2, B, D(2), F, G, Psi, 0278, 1739, Maj, it, syr, cop(sa) omit "amen" at end of the verse

If "amen" had originally been in the text, there is no good reason to account for its omission on transcriptional grounds. Furthermore, the same manuscripts that have an additional "amen" here also have one at the end of 5:28. In fact, the scribes of Sinaiticus, A, D had quite a propensity for appending an "amen" to the end of prayers (see 1 Cor 16:24; 2 Cor 13:13; Eph 6:24; Phil 4:23; Col 4:18). This is a sure sign of a scribal enhancement intended to mark the end of a prayer prior to further discourse (4:1-5:28). Interestingly, though the word transliterated "amen" appears in NU, only two translations (NAB and HCSB) follow it.

B) [(1 Thes 3:1-13 Commentary]:

1) [(1 Thes 2:17-20) Commentary On 1 Thes 2:17-20]:

(1 Thes 2:18 NASB) For we wanted to come to you - I, Paul, more than once - yet Satan hindered us.

(1 Thes 2:19 NKJV) For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?

(1 Thes 2:20 NKJV) For you are our glory and joy."

In 1 Thes 2:17-20, Paul explains that he and his fellow missionaries, Silas and Timothy were physically taken away from the believers in Thessalonica [lit., orphaned in the sense that Paul considered them his children and that they were orphaned by his having to be taken away from them due to circumstances beyond his control] for a short while. But he remarked that they were not taken away from him in spirit in the sense of having taken away his self-sacrificial agape love in the Spirit from them. Although they were out of sight, they were not out of mind. For Paul, Silas and Timothy were all the more eager with great desire to see their faces once more because of their sudden separation, especially considering Paul's inability to return even after Silas and Timothy had done so. Paul would explain the circumstances of their sudden separation in the next chapter which follows shortly.

For in 1 Thes 2:18, Paul wrote, "we wanted to come to you - I, Paul, more than once - yet Satan hindered us." Note that Paul had decided to return more than once - as well as Silas and Timothy. Hence the Greek word rendered, "we." Whereupon, Paul continued to write as follows:

For you are our glory and joy." In effect he asked what would be the greatest blessing he could possibly receive at the judgment seat of Christ. Paul's answer was that they were!

2) (1 Thes 2:17-18; 3:1-3) Commentary On 1 Thes 3:1-3]:

(1 Thes 2:18 NASB) For we wanted to come to you - I, Paul, more than once - yet Satan hindered us.

(1 Thes 3:1 NKJV) Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

(1 Thes 3:2 NASB) and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

(1 Thes 3:3 NASB) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this."

In 1 Thes 2:17, Paul began to explain that he and his fellow missionaries, Silas and Timothy were physically taken away from them [lit., orphaned in the sense that Paul considered them his children and that they were orphaned by his having to be taken away from them due to circumstances beyond his control] for a short while. But he remarked that they were not taken away from him in spirit in the sense of having taken away his self-sacrificial agape love in the Spirit from them. Although they were out of sight, they were not out of mind. For Paul, Silas and Timothy were all the more eager with great desire to see their faces once more because of their sudden separation, especially considering Paul's inability to return even after Silas and Timothy had done so. Paul would explain the circumstances of their sudden separation in the next chapter which follows shortly.

Then in 1 Thes 2:18, Paul wrote, "we wanted to come to you - I, Paul, more than once - yet Satan hindered us." Note that Paul had decided to return more than once - as well as Silas and Timothy, ("we"). He continued to write in 1 Thes 2:19-20; "For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? ["parousia," lit. appearance - the Rapture, cf. 1 Thes 4:13-18 ]. For you are our glory and joy." In effect he asked what would be the greatest blessing he could possibly receive at the judgment seat of Christ? Answer: They were!

(1 Thes 3:1 NKJV) "Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

(1 Thes 3:2 NASB) and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

(1 Thes 3:3 NASB) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this."

Whereupon, Paul writes "Therefore" in 1 Thes 3:1, signifying that after some consideration and time apart from his beloved believers in Thessalonica - for various reasons which are not specifically stipulated except to generally attribute their being held up in Athens by Satan; Paul decided to send Timothy to them, a brother and God's fellow worker in the gospel of Christ, in order to strengthen and encourage the believers in Thessalonia in the faith in his absence. The key issue was evidently that some kind of satanic persecution was at work preventing Paul from going back to Thessalonica. Paul expressed that he could no longer endure not being able to see to it that the new believers in Thessalonica were taken care of especially considering the fact that they were new born believers who took to the faith so readily and spread the gospel throughout their region and Macedonia, the neighboring region.

So in 1 Thes 3:2-3, it is indicated that Timothy went back to Thessalonica to strengthen and encourage the believers there as to their faith. Paul indicated that the afflictions that he was going through were to be expected.

a) [(1 Thes 3:1-3) Commentary From BKC]:

(1 Thes 3:1 NKJV) "Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

(1 Thes 3:2 NASB) and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

(1 Thes 3:3 NASB) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this."

The thought which Paul began to explain in 1 Thes 2:7, that he and his fellow missionaries, Silas and Timothy were physically taken away from them [lit., orphaned in the sense that Paul considered them his children and that they were orphaned by his having to be taken away from them due to circumstances beyond his control] for a short while; wherein he remarked that they were not taken away from him in spirit in the sense of having taken away his self-sacrificial agape love in the Spirit from them. Although they were out of sight, they were not out of mind. For Paul, Silas and Timothy were all the more eager with great desire to see their faces once more because of their sudden separation, especially considering Paul's inability to return even after Silas and Timothy had done so. Paul would explain the circumstances of their sudden separation in the next chapter which follows shortly. So in chapter 3, Paul again stated his sincere concern for the Thessalonians.

b) [Commentary from BKC on 1 Thes 3:1-3 follows]:

"3:1. Circumstances prohibited Paul from returning to Thessalonica personally, so he and Silas decided to send Timothy back to encourage the saints. Evidently Paul traveled from Berea to Athens without the companionship of Timothy and Silas. When he reached Athens he sent word back to Berea (by the Berean Christians who had accompanied him) for Timothy and Silas to join him in Athens as soon as possible (Acts 17:15).

Apparently Timothy and Silas did so. Their mutual concern for the Thessalonian church led Paul and Silas to dispatch Timothy to Thessalonica (1 Thes. 3:1-2). Silas also returned to Macedonia shortly after Timothy's departure, probably to check on the Philippian church. Silas and Timothy both returned to Macedonia to rejoin Paul in Corinth, Paul's next port of call after Athens (Acts 18:1, 5).

3:2. Paul's description of Timothy seems to imply that the young man needed more than Paul's normal endorsement. Perhaps because of his youth Timothy was not as readily recognized and respected as his older fellow missionaries. Paul called Timothy our brother, suggesting equality in the Lord's work with Paul and Silas. In relation to the Lord, Timothy was a hardworking servant, suggestive of his zeal and humility. He was a brother-servant in spreading the gospel of Christ.

Timothy's mission was to have been a positive blessing and help to the Thessalonian Christians. He was to strengthen (stērizai; cf. v. 13) them, to make them firm and solid in the faith. He was also sent to encourage (parakalesai; cf. 2:12) them by providing what they needed to fight the good fight of faith, individually and collectively. Much of the ministry of the apostles was devoted to grounding new converts in the faith, a ministry as necessary today as it was in the first century.

3:3. Another purpose of Timothy's visit was that the Christians would not lose their spiritual balance and stability as a result of the trials they were experiencing (cf. 2:14). The word sainesthai, translated unsettled, is used of a dog wagging its tail and paints a picture of the Thessalonians going back and forth because of their persecutions.

Paul added his own stabilizing reminder that trials are not necessarily a sign of God's disfavor, but are part of every Christian's legacy. When trouble comes, Christians often react by doubting that they are where God wants them to be; they often think that they have done something wrong and that God must be displeased with them. Even some mature Christians react this way, as evidenced by Paul's words of reassurance to Timothy many years later. "Everyone who wants to live a godly life in Christ Jesus will be persecuted" (2 Tim. 3:12). Yet storms often come to believers to make them able to stand firm, rather than to blow them away (cf. 2 Cor. 4:15-16)."

c) [(1 Thes 3:1-3) Commentary from Expositor's On 1 Thes 3:1-3]:

(1 Thes 3:1 NKJV) "Therefore, when we could no longer endure it, we thought it good to be left in Athens alone,

(1 Thes 3:2 NASB) and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

(1 Thes 3:3 NASB) so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this."

"Paul now sought another way to dull the pain of separation from his beloved Thessalonians. So he sent Timothy, a valuable companion and effective servant, to serve in his place and bring back word about their afflictions and satanic temptation (3:1-5).

1 Paul gives as his reason for doing this: "We could stand it no longer." "Stand" (stegontes, literally "cover") does not refer to concealment of his feelings. That is the very thing he does not do. Rather, the verb has the metaphorical meaning of "hold out against." He was at this point unable to continue in ignorance of how his precious converts were faring in persecution. His personal trials meant far less to him than those he suffered vicariously for his beloved in Christ.
Paul's sincerity is again demonstrated by his willingness to do without his cherished co-worker Timothy ("to be left by ourselves") in a strange city dominated by pagan philosophy and animosity toward the gospel (cf. Acts 17:16-34). But was Paul actually alone? Some have thought that "we" and "ourselves" imply Silas's presence even after Timothy's departure because plural pronouns elsewhere in the letter include others besides Paul (cf. 1:2; Best, p. 131; Hiebert, p. 132). Yet his use of "us" in 2:18 may well have been in a singular sense in light of the "I, Paul" in the same verse. Also, v. 5 picks up the plural of v. 1 with the singular "I." For Paul to have used "we" in v. 1 in any other than a singular sense would have defeated his apologetic desire to express his loneliness. If his long-time companion Silas had still been in Athens, there would have been little deprivation in Paul's not having Timothy with him. He would not be "alone" (monoi, v. 1) in the real sense of the word unless Silas too was away (Morris, NIC, pp. 98, 99).

2 Some are troubled by the problem of harmonizing Timothy's movements with those recorded in Acts 17-18. Luke does not speak of Silas's and Timothy's response to Paul's invitation to come to him quickly (Acts 17:15) - i.e., while he was still in Athens. He does, however, tell of their joining him after his move to Corinth (Acts 18:5). Some have therefore surmised that either this passage in 1 Thessalonians or the account in Acts is historically inaccurate. Yet the supposition is unnecessary. Both books are quite accurate. The reconciliation lies in Luke's decision to omit the visit of Silas and Timothy to Athens. Actually, they did come to Paul while he was in Athens and then were again sent to the Macedonian cities, Timothy going to Thessalonica in accordance with v. 1. With Silas's departure prior to or simultaneous with Timothy's departure, the apostle was subjected to an almost intolerable state of loneliness until their subsequent return (Acts 18:5; 1 Thess 3:6). And he was willing to endure this only for the sake of benefitting the Thessalonians and satisfying his thirst for news of them.

Timothy was valuable not only to Paul, but also to Christians more generally, for he was their "brother and God's fellow worker in spreading the gospel of Christ." Timothy was a spiritual brother in the truest sense and an effective servant of God, and for Paul to choose him to go to Thessalonica demonstrates again his genuine concern for the Christians there.

Timothy's mission was "to strengthen and encourage" them in their faith, as Paul himself usually did (Acts 14:22; 15:32, 41; 18:23; Rom 1:11; 16:25; 1 Thess 3:13; 2 Thess 2:16, 17; 3:3). Dependence on God in faith was their only recourse in adversity. They could remain faithful only as they let him supply inner strength. Paul had a continuing concern for the Thessalonians' faith (cf. 3:10).

3 Timothy told them not to be "unsettled by these trials." "Trials," more specifically "afflictions" or "tribulations" (thlipsesin), are the stiffest test of faith. Such is the lot of Christ's followers (e.g., John 16:33). Yet these trials are not to be identified with the end-time tribulation just before the Messiah's return (Best, p. 135), which will mark the culmination of God's wrath against the ungodly (Matt 24:21; 1 Thess 2:16; 5:9; 2 Thess 1:6). The trials Paul speaks of here are part of the church's immediate experience, some of them having already happened (cf. v. 4).

"Unsettled" (sainesthai) describes a state of being shaken or disturbed. In some contexts the same word connotes being lured away through deceptive means, but its other meaning of "unsettled" or "disquieted" better suits this discussion.

Paul had already told them that trials are an inevitable part of Christian experience (3:3; cf. Acts 14:22). Timothy was to reinforce this warning."

3) (1 Thes 3:4-13) Commentary On 1 Thes 3:4-13]:

(1 Thes 3:4 NASB) "For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know.

(1 Thes 3:5 NASB) For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.

(1 Thes 3:7 NASB) for this reason, brethren, in all our distress and affliction we were comforted about you through your faith;

(1 Thes 3:8 NASB) for now we really live, if you stand firm in the Lord.

(1 Thes 3:9 NASB) For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account,

(1 Thes 3:10 NASB) as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?

(1 Thes 3:11 NASB) Now may our God and Father Himself and Jesus our Lord direct our way to you,

(1 Thes 3:12 NASB) and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you;

(1 Thes 3:13 NASB) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints."

So in 1 Thes 3:4, author and apostle Paul reminded the believers at Thesalonica while he was with them, telling them in advance, "we were going to suffer affliction." Whereupon the afflicton did come to pass as he had repeatedly said it would; and given the context of this letter and Timothy's visit, they came to know of Paul's difficulties.

So in 1 Thes 3:5 Paul wrote, "For this reason, when I could endure it no longer," [referring to the afflictions which he was suffering and enduring through and to his separation from them; and especially not knowing of their progress in standing firm in their faith should they also be under affliction], "I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain." [He was evidently concerned that the new believers in Thessalonica were undergoing testing of their faith as well; and wanted to know if they were standing steadfast in their faith for fear that the tempter, Satan, might have tempted [them to fall away from that faith,] "and his labor would have been in vain."

In 1 Thes 3:6-8 Paul went on to write, "But now that Timothy has come to us from you," [in the sense of having been sent by Paul to go to Thessalonica to check up on the believers there and come back to Paul in Athens with his report on their situation and progress] "and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if [because Paul indicated that they indeed did] "stand firm in the Lord." Paul was evidently assured by Timothy's visit with the believers in Thessalonica and his report of the good news of their continued faith and love - that they always thought kindly of Paul and his coworkers Cyrus and Timothy, and longed to see them just as they longed to see the believers in Thessalonica. So Paul wrote that the reason for his being comforted in all his distress and affliction while he was in Athens was due to the knowledge of the believers in Thessalonica remaining steadfast in their faith; and that they always think kindly of Paul and his coworkers, longing to see them just as Paul also longed to see them.

For in 1 Thes 3:9-10, Paul wrote "For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith? This conveys to all believers the sense of the responsibility each believer has to fellow believers to participate in one another's spiritual growth, in one way or another, be it prayer, encouragement, edification, instruction as the Spirit leads; and as preparation enables one to be called.

Finally, author and apostle closes this section / chapter in 1 Thes 3:11-13 with, "Now may our God and Father Himself and Jesus our Lord direct our way to you and may the Lord cause you to increase and abound in [agape / self-sacrificial] love for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints." The phrase in 1 Thes 3:11 rendered, "our God and Father himself and our Lord Jesus" is the compound subject of a singular verb (kateuthunai, "may [He] direct"). This implies that the Father and Jesus our Lord are a unity - two Personalities of the Godhead - because they act portrayed as acting according to that singular verb as a unity. Hence they comprise God. Furthermore, since God alone is worthy to be addressed in prayer, then 1 Thes 3:11 refers to both Father and Son as one; once again implying the one essence of these two Persons (cf. 2 Thes 2:16).

a) [Compare 2 Thes 2:16]:

(2 Thes 2:16 NASB) "Now may our Lord Jesus Christ Himself and God our Father, Who has loved us and given us eternal comfort and good hope by grace,"

Note all verbs, in 2 Thes 2:16, in the original Greek text are singular, identifying "our Lord Jesus Christ Himself" with "God our Father," as One Subject with two Personalities.

b) [(1 Thes 3:11-13) Bible Knowledge Commentary On 1 Thes 3:11-13]:

(1 Thes 3:11 NASB) "Now may our God and Father Himself and Jesus our Lord direct our way to you,

(1 Thes 3:12 NASB) and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you;

(1 Thes 3:13 NASB) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints."

"3:11. Paul was praying that he could return to Thessalonica (v. 10); here he expressed the same desire more strongly in a wish before God. God was the object of his prayer. He is called the Father of Paul and his missionary brethren and the Thessalonian believers. The Lord Jesus is addressed equally in prayer with the Father. The fact that Jesus is God is further highlighted by Paul's use of a singular verb (trans. "direct") with a plural subject: "may He direct the way, even the Father and Jesus," not "may They direct the way." "One can hardly conceive of a stronger way for Paul to indicate his unquestioning acceptance of the lordship of Jesus and His oneness with the Father" (D. Edmond Hiebert, The Thessalonian Epistles, p. 154).

3:12. The Thessalonians were already noted for their love, but Paul prayed that it might abound - increase (pleonasai) and overflow (perisseusai) - even more. "Genuine Christian love... is the one thing in the Christian life which cannot be carried to excess" (Hiebert, The Thessalonian Epistles, p. 155). The image of love overflowing its container suggests that Christian love is something that wells up from within a person naturally. Paul was concerned that it overflow to everyone, not just to Christians in the church. His love was their model.

3:13. The Thessalonians needed strengthening by God in their inner beings. The word strengthen (stērizai), used by Paul in verse 2, describes Timothy's strengthening of the Thessalonians in their faith. Paul did not pray that they would be sinless; that was impossible. He prayed that they would be blameless (cf. 2:10), that is, that after they sinned they would deal with it as God requires and so be free from any reasonable charge by their fellowmen. Before God they should be holy, separated to God in their hearts and habits. Paul longed that when Jesus Christ would return He would find them blameless before men and holy before God. The holy ones accompanying Christ at His coming are probably the souls of the saints who have departed this life and gone to be with Christ, whose bodies will be resurrected when He comes (4:16). That is, they are Christians rather than angels."

c) [(1 Thes 3:11-13) Expositor's Bible Commentary On 1 Thes 3:11-13]:

(1 Thes 3:11 NASB) "May our God and Father Himself and Jesus our Lord direct our way to you,

(1 Thes 3:12 NASB) and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you;

(1 Thes 3:13 NASB) so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints."

Paul recognizes the uselessness of personal efforts toward a revisit unless God "clears the way." At the moment, the path of return is untravelable (cf. 2:18), but Paul prays for the removal of the barriers. Two persons viewed as one (cf. John 10:30) possess power to open the way to Thessalonica once again; "our God and Father himself and our Lord Jesus" is the compound subject of a singular verb (kateuthunai, "may [He] clear") - probably an indication of the unity of the Godhead (Ellicott, p. 46). Even if the deity of Jesus is not to be seen in such a grammatical feature (Best, p. 147), it must be understood, since only God is worthy to be addressed in prayer. "Himself" (autos), the word with which Paul opens this prayer, very possibly refers to both Father and Son, once again implying the one essence of these two persons (cf. 2 Thess 2:16) (Frame, pp. 136, 137).

In any event, it is futile to argue that the early church only gradually came to look upon Jesus as God. Indeed this is a truth endorsed prior to Pentecost (cf. Matt 16:16) and one that is foundational to the church's existence (cf. Matt 16:18). The Father and Son in their unity can grant this request, which they eventually did. Paul returned to the Macedonian province approximately five years later (Acts 19:21; 20:1; 1Cor 16:5; 2Cor 2:13) and in all likelihood made a point of visiting Thessalonica.

12, 13 Paul's second petition pertains to "what is lacking" in their faith (cf. v. 10), specifically the outworking of that faith in a growing love. Since "Lord" refers to Jesus in vv. 11, 13 and likewise in all Paul's writings for the most part, it is best interpreted in this way here.

12 The petition is offered to the Lord Jesus alone, as Paul seeks the enlargement (pleonasai) and abundance (perisseusai) of the Thessalonians. Combined, the two words mean "increase you to overflowing." Paul prays this for them, not because they lacked love (4:9, 10a; cf. 4:1a), but because continual increase in selfless devotion to others (perisseusai, ["overflow"] and perisseuein mallon, ["do so more and more," 4:10b]; cf. perisseuete mallon, ["do this more and more," 4:1b]) is always a need for Christians.

In line with the consistent NT emphasis, the prime objects of love are fellow Christians ("each other"; cf. John 13:34, 35; Rom 13:8; 1 Thess 4:9; 1 Peter 1:22; 1 John 3:11, 23). But love also reaches beyond the circle of Christians to all other people ("everyone else"). Jesus warned against a narrow conception of one's "neighbor" (Matt 5:43-48; Luke 10:25-37; cf. Matt 19:19; 22:39; Mark 12:31). Daringly, Paul sets himself as a standard of love to be emulated ("just as ours does for you"), a step he could take only because of his imitation of Jesus (cf. 1:6), who is the ultimate standard (John 13:34; 15:12).

13 The goal of Paul's prayer for the Thessalonians is that the Lord will grant them "inner strength" to be "blameless" in holiness "in the presence of our God and Father" when the Lord Jesus returns. He looks forward to the time of final accounting. An overflow of love (v. 12) is the only route to holy conduct in which no fault can be found (v. 13). For unless love prevails, selfish motives inhibit ethical development by turning us toward ourselves and away from God and blameless living. The holiness that belongs to God is the ideal we must seek (cf. Lev 19:2; 1 Peter 1:16).

The final accounting Paul alludes to will take place in the personal "presence of our God and Father." The local force of emprosthen ("in the presence of") obtains whenever this preposition relates appearance before a judge (Matt 27:11; 25:32; Luke 21:36; 2Cor 5:10; contrast 1 Thess 1:3; 3:9; 1 John 3:19) (cf. BAG, p. 256). Earlier Paul has made "our Lord Jesus" the judge at this scene (1 Thess 2:19). This is no contradiction. The unity of the Father and Son, just seen in v. 11, allows a joint judgeship. The bema of Christ (2Cor 5:10) is also the bema of God (Rom 14:10), because Christ in his present session is with the Father in his heavenly throne (Rev 3:21; cf. Rom 8:34; Heb 1:3; 10:12). This hearing will take place at the future "visit" (en te parousia, "in the coming") of the Lord Jesus (cf. 2:19). For the Thessalonians Paul prays for a favorable verdict at that time.

Others present at this reckoning will be "all his Holy ones." Their identity has been variously taken either as that of angels or of redeemed human beings, or both angels and redeemed human beings. The last possibility can be eliminated in that Paul would hardly include two such diverse groups in the same category. That angels alone are meant is unlikely in light of NT usage of hagioi ("holy ones"). Universally in Paul and perhaps the entire NT (Jude 14 is debatable) it is a term for redeemed humanity, though usage in LXX and later Jewish literature differs. The redeemed are elsewhere associated with Christ at his return (2 Thess 1:10). Since human beings are the objects of judgment and their holiness is what is in focus (cf. "blameless and holy"), it is entirely appropriate to identify "the holy ones" as other Christian people joined with the Thessalonian Christians before the bema of God and Christ.

Certain matters about the time "when our Lord Jesus comes" require clarification. For example, what relation does this event bear to the predicted future wrath (1:10; 2:16; 5:9) and the meeting of the saints with the Lord in the air (4:15-17)? If this is Christ's coming (parousia) prior to the period of wrath, it is identifiable with the meeting of 4:15-17. This interpretation, however, encounters obstacles. "With all his holy ones" is one of them. The redeemed cannot come with him until he has first come for them. To interpret "all his holy ones" as the spirits of the dead in Christ is not a satisfactory answer to the difficulty because some of those in Christ will not yet have died. "All" would not therefore be accurate because of the exclusion of this latter group. Furthermore, the readers were not yet assured that their dead would participate in the parousia (Best, p. 153).
If this is Christ's coming after the wrath, difficulties of a different type are encountered. Foremost among these is a disregard for the contextual emphasis on the judgment of saints. By the time of His return to earth after the wrath, this reckoning will have already taken place in heaven (i.e., emprosthen tou theou kai patros hemon, "in the presence of our God and Father"). It is to Christ's earlier return in the air (4:15-17) that the bema of God and Christ relates.

In resolving this difficulty, we must consider the scope of parousia as indicated in these Epistles (see Introduction). The complexity of the term parousia demands that it include an extended visit as well as the arrival initiating that visit. This is provided for adequately in the rarer meaning of parousia, "presence" (cf. 1Cor 16:17; 2Cor 10:10; Philippians 2:12). Included in this visit is an evaluation of the saints (cf. 2:19; 5:23), which is the aspect in view here in v. 13. This judgment cannot be completely dissociated from Christ's coming in the air (4:15-17), because this advent marks its initiation. Yet it must be conceived of as a session in heaven in some measure separate from the arrival itself. At this juncture the degree to which Christians have attained a "blameless and holy" character will be divinely ascertained."