EXPOSITION
CONTENTS.—The apostle, no longer able to repress his longing and anxiety for the Thessalonians, resolved to be left alone at Athens, and sent Timothy for the purpose of exhorting them to endurance amid their persecutions, and to bring him information concerning their condition. Timothy had just rejoined him at Corinth, and the apostle expresses the extreme satisfaction which he felt at the welcome tidings which his messenger had brought of their faith and love; it put new life into him, and comforted him in all his affliction and distress. He prays God that he may be permitted to revisit the Thessalonians, and to supply what was still defective in their faith; and he makes it the object of his earnest supplication that the Lord Jesus would make them so to increase in love and establish them in holiness that they may be blameless at his appearance with all his holy ones.
1 Thessalonians 3:1
This verse is closely connected with the concluding verses of the last chapter, from which it should not be separated. Wherefore; on account of my affection toward you and my repeated vain attempts to see you. When we. Some refer the plural to Paul, Silas, and Timothy (1 Thessalonians 1:1); others to Paul and Silas, as Timothy had been sent to Thessalonica; but it is to be restricted to Paul, as is evident from 1 Thessalonians 2:1-20:38 and 1 Thessalonians 3:5, and inasmuch as Paul was left alone at Athens; the plural being here used for the singular. Could no longer forbear; could no longer restrain our longing and anxiety to know your condition. We thought it good; a happy translation of the original, expressing both "we were pleased and resolved." To be left at Athens alone; an expression of solitude. Alone in Athens, in the very metropolis of idolatry. Compare with this the common saying, "Alone in London." In the Acts of the Apostles we are informed that Paul came to Athens alone, and that there he waited for Silas and Timothy (Acts 17:14, ]5), and that these fellow-workers rejoined him at Corinth (Acts 18:5). Many expositors, however, from this and the next verse, infer that Timothy at least joined Paul at Athens, but was sent back by him to Thessalonica, to inquire into the condition of his converts in that city. Such is the opinion of Olshausen, Neander, De Wette, Lunemann, Hofmann, Koch, and Schott; and, among English expositors, of Macknight, Paley, Eadie, Jowett, Ellicott, and Wordsworth. There is no contradiction between this view and the narrative of the Acts. Luke merely omits to mention Timothy's short visit to Athens and departure from it, and relates only the final reunion of these three fellow-workers at Corinth. Indeed, Paley gives this coming of Timothy to Athens as one of the undesigned coincidences between this Epistle and the Acts of the Apostles. £ Still, however, we are not necessitated to suppose that Timothy joined the apostle at Athens. The words admit of the opinion that he was sent by Paul direct from Beraea, and not from Athens; and that he and Silas did not join Paul until they came from Macedonia to Corinth. Such is the opinion of Hug, Wieseler, Koppe, Alford, and Vaughan.
1 Thessalonians 3:2
And sent Timotheus. This was a great act of self-sacrifice on the part of Paul; because to be without an assistant and fellow-laborer in the gospel in such a city as Athens, the very center and strong hold of heathenism, full of temples and idols, must necessarily have brought upon him many discomforts; and yet his anxiety for the Thessalonians overcame all motives of personal convenience. Our brother, and minister of God, and our fellow-laborer. The reading of manuscripts here varies. Some important manuscripts read, "our brother and fellow-worker with God"—a phrase which is elsewhere employed by the apostle: "for we are laborers together with God" (1 Corinthians 3:9). Retaining, however, the reading of the text, Paul here calls Timothy his brothel expressing his esteem and fraternal affection for him; "a minister of God," expressing Timothy's official position and the honor conferred on him by Christ; and his "fellow-laborer," expressing his laborious work in preaching the gospel, and reminding the Thessalonians of his labors among them. Different reasons have been assigned for this eulogy pronounced by Paul on Timothy. Some suppose that it was to show how eagerly he consulted the welfare of the Thessalonians, by sending to them a person of such importance and of such use to himself as Timothy (Calvin); others think that it was to recommend Timothy to the favorable regard of the Thessalonians in the absence of himself (Chrysostom); but it appears to be the natural outburst of affection for his favorite disciple. In the gospel of Christ. Timothy had labored with Paul and Silas in the publication of the gospel at Thessalonica, and was consequently well known to the Thessalonians, and favorably regarded by them. To establish you, and to comfort you; or rather, to exhort you, as the matter of exhortation follows. Concerning your faith; in order to the continuance and furtherance of your faith. The purpose of the mission of Timothy; namely, to confirm the Thessalonians in the faith, to exhort them to perseverance in Christianity, notwithstanding the persecutions to which they were exposed.
1 Thessalonians 3:3
This verse contains the object of the exhortation; the clause is an accusative to the verb. That no man should be moved (or, shaken) by; or rather in; expressing the position in which they were placed. These afflictions. The same word as "tribulation" in the next verse. For yourselves know. How they knew is explained, partly from the forewarnings of the apostle, and partly from their own experience. That we; not to be referred to Paul only, nor to Paul and his companions, Silas and Timothy, nor to Paul and the Thessalonians, but to all Christians in general; that we Christians. Are appointed thereunto; namely, by God. Our afflictions do not result from chance, but are the necessary consequence of our Christianity; they arise from the appointment and ordinance of God. Tribulation is the Christian's portion. Whatever truth there may be in the saying that prosperity is the promise of the Old Testament, affliction is certainly the promise of the New. We must be conformed to Christ in his sufferings. "In the world," says our Lord, "ye shall have tribulation" (John 16:33). When our Lord called Paul to his apostleship, he showed him how great things he must suffer for his Name's sake (Acts 9:16). All the apostles suffered from persecution, and concerning Christians in general Paul asserts that it is only through tribulation that they can enter into the kingdom of God (Acts 14:22; see Revelation 7:14).
1 Thessalonians 3:4
For; assigning the reason why they should not be moved by these afflictions. Verily, when we were with you, we told you before that we; here also Christians in general. Should suffer. Not a simple future, but denoting that it was thus appointed in the counsels of God—that their tribulation was the result of the Divine purpose. Tribulation (affliction); even as it came to pass, and ye know; that is, from your own experience. The affliction, then, was not some strange thing which had befallen them.
1 Thessalonians 3:5
For this cause, when I could no longer forbear; no longer repress my anxiety, and endure my want of information concerning you. I sent to know your faith; to receive information concerning your spiritual condition. Lest by some means the tempter; a designation of Satan, used also by Matthew 4:3. Have tempted you, and our labor be in vain; that is, useless, without result (see on 1 Thessalonians 2:1; comp. also Galatians 4:11, "I am afraid, lest I have bestowed upon you labor in vain"). The temptation to which the Thessalonians were exposed was that of apostasy from Christianity, through the fear or endurance of persecution. That the tempter had tempted them is probable—it was almost unavoidable; that he had succeeded in his temptation, and had thus rendered the apostle's labors among them useless, was uncertain—a contingency which might possibly have taken place.
1 Thessalonians 3:6
But now when Timotheus came from you unto us. Timothy, as we learn from the Acts, in company with Silas, joined Paul at Corinth (Acts 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 (comp. Luke 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.
1 Thessalonians 3:7
Therefore, brethren, we were comforted over you—with reference to you—in all our affliction and distress. Some refer "affliction" to outward troubles, and "distress" to internal evils—referring the one to the persecutions arising from his Corinthian opponents, and the other to his bodily infirmity (Koch). Such a distinction is, however, precarious. The words do not refer to the apostle's anxiety on account of the Thessalonians, for that was removed by the coming of Timothy. Clearly some external trouble is denoted. Paul, when he preached the gospel at Corinth, and before he obtained the protection of Gallio, was exposed to much persecution and danger. The Jews had expelled him from their synagogue (Acts 18:6), and attempts had been made against him which at length broke out into an insurrection against him, when he was dragged before the Roman tribunal (Acts 18:12). His condition at Corinth when he wrote this Epistle was dark and gloomy. By your faith; by the steadfastness of your faith. The good news which Timothy brought of the faith and love of the Thessalonians comforted the apostle amid all the trials and difficulties and disappointments of his ministry (comp. with this passage 2 Corinthians 7:4-7).
1 Thessalonians 3:8
For now we live. Not to be referred to the eternal and future life (Chrysostom); or to be weakened as if it merely signified, "We relish and enjoy life notwithstanding our affliction and distress" (Pelt); but the meaning is the good tidings which Timothy has brought have imparted new life unto us; "we are in the full strength and freshness of life, we do not feel the sorrows and tribulations which the outer world prepares for us" (Lunemann). The apostle considers his condition of affliction and distress as a kind of death: so, elsewhere he says, "I die daily" (1 Corinthians 15:31); and from which death he was now again raised to life. If; provided—a hypothetical assumption. Ye stand fast; continue firm in the faith of the gospel. In the Lord; the element of true life.
1 Thessalonians 3:9
For; assigning the reason of the declaration, "now we live." What thanks can we render to God again for you. As their steadfastness in the faith was owing to God's grace, thanks was to be rendered to God on their behalf. For all the joy; joy in all its fullness (comp. James 1:2, "Count it all joy"). Wherewith we joy for your sakes before our God. Giving prominence to the purity of their joy.
1 Thessalonians 3:10
Night and day praying exceedingly. Denoting the intense earnestness and anxiety of the apostle for the spiritual welfare of the Thessalonians, that found vent to itself in incessant prayer for them. Now follows the subject-matter of his prayer. That we might see your face, and might perfect that which is lacking in your faith. The faith of the Thessalonians was not perfect; it was "lacking" in several respects. It was defective in extent; they were ignorant of many of the doctrines of the gospel, and had formed erroneous views of other doctrines, such as the second advent. It was defective in application; they had not yet renounced all the corrupt practices of their former heathen life, nor had they embodied all the precepts of the gospel into their actual life. The Thessalonians were as yet but novices. So also the reason which impelled Paul to wish to come to Rome was to supply that which was lacking in the faith of the Roman converts (Romans 1:11). Confirmation was a work in which the apostle delighted, being both important and desirable. In general, faith at first is weak and defective; it is only developed by degrees. Especially is it increased by every increase of spiritual knowledge. "Add to your faith knowledge" (2 Peter 1:5, 2 Peter 1:6). The remark of Calvin is worthy of attention: "Paul is desirous of having the opportunity given him of supplying what is wanting in the faith of the Thessalonians, or, which is the same thing, completing in all its parts their faith which was as yet imperfect. Yet this is the faith which he had previously extolled marvelously. From this we infer that those who far surpass others are still far distant from the goal. Hence, whatever progress we may have made, let us keep in view our deficiencies, that we may not be reluctant to aim at something further."
1 Thessalonians 3:11
Now God himself and our Father; or, as we would express it according to the English idiom, God himself, our Father, omitting the conjunction. And our Lord Jesus Christ. Some suppose that the three Divine Persons of the sacred Trinity are here expressly named: God the Holy Ghost, and the Father, and the Lord Jesus Christ; but the words in the original will not bear this sense: "God himself and our Father" is the same Divine Person. Direct. It is to be observed that the verb "direct" is in the Greek in the singular, thus denoting a unity between God our Father and the Lord Jesus Christ. At all events, we have an express prayer directed to Christ, thus necessarily implying his Divine nature. Our way unto you.
1 Thessalonians 3:12
And the Lord. By some referred to the First Person of the blessed Trinity, God our Father (Alford); by others to the Holy Ghost, as the Father and the Lord Jesus Christ are afterwards both mentioned in the prayer; but it is to be referred, according to the prevailing usage in Paul's Epistle, to the Lord Jesus Christ. Make you; literally, you may the Lord make, putting the emphasis on" you." To increase and abound in love one toward another; toward your fellow-Christians. And toward all men; toward the human race in general. "This is the character of Divine love to comprehend all; whereas human love hath respect to one man and not to another" (Theophylact). Even as we do toward you; that is, as we abound in love toward you.
1 Thessalonians 3:13
To the end (in order that) he may establish your hearts unblamable in holiness before God. In the sight of God, in his judgment who searcheth the hearts. The words, "before God," are to be conjoined neither with "holiness" nor with "unblamable," but with the whole phrase, "unblamable in holiness." Even our Father, at the coming of our Lord Jesus Christ; at the second advent. With all his saints. By "saints" or "holy ones" are by some understood the angels who shall accompany Christ to judgment; but although the term "saints" is used of the angels in the Old Testament, it is never so employed in the New. The word seems to denote those holy men who have died in the Lord and who shall be raised at the advent, and accompany Christ to the judgment.
HOMILETICS
1 Thessalonians 3:3, 1 Thessalonians 3:4 - Connection between affliction and religion.
True religion, instead of delivering those who possess it from suffering, rather entails suffering upon them. Believers are appointed by God to suffer tribulation. This was peculiarly true of the early Christians, but it is true generally. We are appointed to afflictions
1 Thessalonians 3:3, 1 Thessalonians 3:8 - Steadfastness in faith and affliction.
"That no man should be moved by these afflictions." We are certainly not now exposed to persecutions, but still there are afflictions peculiar to the Christian life. We are forewarned of them, and therefore are not to regard them as strange or unexpected calamities.
1. This steadfastness is the work of God. God is able to make us stand, and will cause us to be more than conquerors. He can even, while we continue in this state of warfare, establish our hearts unblamable in holiness.
2. This steadfastness is the work of man. We must co-operate with God. We must beware of being either terrified by threats or allured by blandishments. We must exercise prayer, watchfulness, and the active performance of Christian duties.
1 Thessalonians 3:6-8. - 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.
1 Thessalonians 3:9 - Joy in the spiritual welfare of others.
We rejoice in the temporal prosperity of our friends; much more ought we to rejoice in their spiritual prosperity. "Now we live," says the apostle, "if ye stand fast in the Lord." And similarly the Apostle John says, "I have no greater joy than to hear that my children walk in the truth." We must imitate the angels in heaven, who rejoice at the repentance of a sinner. We must imbibe the spirit of the Lord Jesus himself, who is represented as rejoicing when he had found the sheep that was lost. We should rejoice
1 Thessalonians 3:10 - Defective faith
Our faith may be defective in various ways.
1. In its finality. It may be mingled with unbelief or with doubts; we may only partially believe. If so, let our prayer be, "Lord, I believe; help thou mine unbelief."
2. In its objects. It may not embrace all the revealed truths of religion; we may be ignorant of some of them, or have adopted erroneous notions concerning others. If so, we must "add to our faith knowledge."
3. In its efficacy. It may be too much of a dead faith; it may not exercise itself outwardly; it may not sufficiently influence our practice. If so, we must remember that "faith, if it hath not works, is dead."
4. In its steadfastness. Our faith may be wavering, unstable, liable to fail; it may be variable; sometimes we may be strong in the faith, and at other times weak. If so, let our prayer be, "Lord, increase our faith."
1 Thessalonians 3:12 - Prayer addressed to Christ.
We have here an instance of prayer addressed to Christ. The apostle prays that Christ may direct his way to the Thessalonians, and make them abound in love. The martyr Stephen breathed out his spirit in a prayer to Christ. And Christians in general are represented as those who in every place call on the Lord Jesus. "There is no foundation," as Bishop Alexander remarks, "for any such statement as that 'truly primitive and apostolic prayer is invariably to God through Christ.'" Christ himself is often in Scripture the direct Object of worship. Now, if Christ be not God, the apostle and early Christians were idolaters. The divinity of Christ is the only ground on which the worship of Christ can be defended.
1 Thessalonians 3:12, 1 Thessalonians 3:13 - Religious progress.
1. The nature of religious progress. It is an increase in love to our fellow-Christians and to all men.
2. The ultimate end of religious progress. The establishment of our hearts in holiness, and our being presented blameless before the Lord Jesus Christ at his coming.
1 Thessalonians 3:13 - The ultimate end of the Christian dispensation.
The establishment of believers in holiness before God at the advent of Christ is the ultimate design of Christianity. Or, as Paul elsewhere expresses the same truth, "Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Ephesians 5:26, Ephesians 5:27). And again, "That ye may be blameless in the day of our Lord Jesus Christ" (1 Corinthians 1:8). What a glorious consummation! What a perfection of holiness! When faith and love will both be perfect; when all that is lacking in our faith will be supplied; and all that is defective in our love will be remedied; and when the whole Church will be presented faultless and blameless before God; when sin and moral imperfection will be forever excluded!
HOMILIES BY T. CROSKERY
1 Thessalonians 3:1-5 - The design of Timothy's mission to Thessalonica.
When the apostle could no longer control his longing to see his converts, he sent them Timothy by way of relieving his solicitude in their behalf. His love for them was manifest in all the circumstances of this mission.
I. HE SACRIFICES HIS OWN IMMEDIATE COMFORT TO THEIR BENEFIT. "We thought it good to be left at Athens alone."
1. Though Timothy was most necessary to him in the ministry, he parted with him for their good.
2. Athens, as a seat of boundless idolatry, exercised such a depressing influence upon him that he needed the stimulus of Timothy's society. Yet he denied himself this comfort that he might serve them.
II. HE DESPATCHES TO THEM THE MOST HIGHLY ESTEEMED OF HIS FELLOW-LABORERS. "Our brother, and minister of God, and fellow-laborer in the gospel of Christ." He selects one best fitted to serve them by his gifts, his experience, and his knowledge of the apostle's views and wishes. The various titles here given to Timothy help to honor him before the Churches, and to challenge the abiding confidence of the Thessalonians.
III. THE DESIGN OF TIMOTHY'S MISSION. It was twofold: "To establish you, and to comfort you concerning your faith," and "to know your faith."
1. The necessity for his mission. The afflictions which they were enduring for the gospel.
(a) It is the duty of ministers to forewarn their converts of coming affliction, lest they should be offended thereby.
(b) Converts, when forewarned, ought to be forearmed, so that they may not sink under them, much less forsake the gospel on account of them. "For the light afflictions are but for a moment, and work out an exceeding weight of glory."
2. The manner in which Timothy's mission was to be discharged. "To establish you and to comfort you concerning your faith."
(a) establish them by giving them a fresh exhibition of the truth with its manifold evidences. The strongest faith needs confirmation. The apostles were in the habit of confirming the souls of the disciples (Acts 14:22).
(b) He would comfort them concerning their faith by exhibiting the example of Christ, the glory that must accrue to God from their steadfastness, and the hope of the coming kingdom.
1 Thessalonians 3:6-8 - 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
2. 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.
3. 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.
4. 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" (Acts 18:5-17; 1 Corinthians 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 Thessalonians 3:9, 1 Thessalonians 3:10 - The apostle's gratitude to Clod and his further solicitude for his converts.
I. HIS GRATITUDE FOR THE JOY IMPARTED BY TIMOTHY'S TIDINGS. "For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God?"
1. He has no words to express his gratitude to God for their constancy.
2. The joy he experienced was not in the greed of any worldly advantage he had gained, but was the hearty and sincere joy of one profoundly interested in their spiritual welfare.
3. It was joy "before God," who sees and knows all inward thoughts and feelings, and therefore knows its reality and power.
II. HIS PRAYERFUL ANXIETY TO SEE THE THESSALONIANS FOR THEIR FURTHER BENEFIT. "Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith." His prayers had an extraordinary fervency. Ministers ought to be much in prayer for their flocks.
1. The deficiencies in their faith. They had already received the grace of faith and the doctrine of faith, and exhibited in its fullness the "work of faith." But there were deficiencies still to be supplied.
2. The design of the ministry is to supply these deficiencies of faith. The apostle longed to be at Thessalonica once more, not only to impart to them "some spiritual gift, to the end they might be established" (Romans 1:10, Romans 1:11), but to give them fuller teaching upon the various points where their faith needed enlargement. It is God's work to increase faith, but ministers can promote it as instruments, for they are "for the perfecting of the saints in the knowledge of the Son of God."—T.C.
1 Thessalonians 3:11 - Further prayer for his personal return to Thessalonica.
The apostle had hitherto been hindered by Satan from carrying out his intention. "But may God himself and our Father, and our Lord Jesus Christ, direct our way unto you."
I. THE APOSTLE RECOGNIZED A DIVINE HAND IN ALL THAT CONCERNED HIS PERSONAL LIFE. His way to Thessalonica seemed hitherto blocked up, but he felt that, it depended, not upon Satan, nor upon his wicked instruments, but upon the will of God himself, whether he should ever take that way. This implies:
1. Our journeys are not in our own power. Man may plan his own ways, but God directs his goings; for "a good man's steps are ordered by the Lord."
2. Our journeys are not to be undertaken without God's will. (James 4:13, James 4:14; Romans 1:10.) It is for him to order us where and when to go.
3. It is in his power only to remove the obstacles to our journeys.
II. THE APOSTLE RECOGNIZED THIS PROVIDENTIAL GUIDANCE AS EQUALLY EXERCISED BY THE FATHER AND THE SON.
1. He prays here to both Father and Son. The same prayer is addressed to both without distinction, for the verb is in the singular number. Must not Jesus, therefore, be a Divine Person?
2. Father and Son are here regarded as possessing one indivisible will, as exercising a joint agency in the guidance of men, and as possessing an equality of power to this end. Athanasius saw this fact clearly in the grammatical peculiarity of the passage.
3. The apostle exercises an appropriating faith in both Father and Son, for he speaks of "our God and Father," and our Lord Jesus Christ. He was, therefore, all the more disposed to trust submissively to the directing hand of God.—T.C.
1 Thessalonians 3:12, 1 Thessalonians 3:13 - The apostle's prayer
for the progressive sanctification of the Thessalonians and their final perfection at the coming of Christ.
He has just prayed for himself, but whether he is to come to them or not, he has a prayer for their spiritual benefit.
I. CONSIDER THE PERSON TO WHOM THE PRAYER IS ADDRESSED, "But you may the Lord enlarge." It is the Lord Jesus, who, "as the Purchaser of the Church with his own blood," has received the fullness of the Spirit for the benefit of his people. It was to the Lord the apostles addressed the unanimous prayer, "Increase our faith."
II. THE BLESSING PRAYED FOR. "But you may the Lord enlarge and make to abound in love toward one another, and toward all."
1. The existence of their love is frankly admitted. He had spoken of "their labor of love." He prays now for its increase.
2. Their love was to be an abounding love.
(a) "one another," those of the household of faith, who were to have the first place in their affections;
(b) but "all men" likewise, as children of a common Father, for as we have opportunity we must do good unto all men (Galatians 6:10), the world itself being the field of our missionary labors. The Apostle Peter adds "love" to "brotherly kindness" in the chain of Christian graces, as if to imply that brotherly kindness might become a narrow, sectarian thing, and therefore the love of man as man is enjoined.
III. THE DESIGN AND TENDENCY OF THIS PROGRESSIVE INCREASE. "To the end that he may stablish your hearts unblamable in holiness before our God and Father at the coming of our Lord Jesus Christ with all his saints."
1. This implies that establishment in holiness is necessarily involved in the enlargement of both faith and love.
2. It implies that stability in holiness is the great end of Christian life in a world which shakes believers by fears and temptations and delusions.
3. It implies that without perfect holiness we cannot appear without blame before God.
4. It implies that perfect holiness is reserved for the second coming.
HOMILIES BY B.C. CAFFIN
1 Thessalonians 3:1-5 - Proof of the apostle's love for the Thessalonians.
I. THE MISSION OF TIMOTHY.
1. He could no longer forbear. Mark the intensity of his affection. He repeats the words twice, verse 1 and verse 5, first in the plural, then in the singular number, implying, perhaps, that while all the missionaries longed to know how it fared with the Thessalonians, his longing was the most overmastering. He must hear of his converts, cost him what it might. The suspense was agonizing; he could endure it no longer; so deep, so burning, was his interest in their spiritual state. What an example to Christian pastors now!
2. He would submit to any sacrifice; he would be left alone at Athens. "Alone in London" has almost passed into a proverb. Loneliness is nowhere felt so much as in a great city—
"Crowded wilderness,
Where ever-moving myriads seem to say,
'Go! thou art naught to us, nor we to thee—away!'"
St. Paul felt like this at Athens. To the student of history, to the lover of classical antiquities, Athens is one of the most attractive of cities. To St. Paul it was almost a desert. He does not seem to have found delight in natural beauty or in historic associations; the one object of his life was to extend the Redeemer's kingdom, to win souls to Christ. The Athenians of his day had much curiosity, much versatility, but no depth of character, no real longing after truth. They did not persecute; they had not earnestness enough for that. But mockery and indifference were more painful to St, Paul than danger and suffering. He could not feet at home in Athens. And he was one of those men to whom sympathy is almost a necessity; his one earthly comfort was the society of Christian friends. This Epistle shows the intensity of his affections; he can scarcely find words strong enough to express his love for the Thessalonians, his yearning desire to see them again. Yet he had spent only three weeks, or perhaps a short time longer, at Thessalonica. How, then, must he have prized the society of Timotheus, the dearest of all his friends! He was his brother, his fellow-laborer; he could ill spare him, especially while laboring in vain, as it seemed, in that most uncongenial place. But he would send him; he would endure that isolation which was so oppressive to him. Even for himself it was better than the cruel uncertainty which he could bear no longer; and the visit of Timotheus would be very useful to the infant Church at Thessalonica. So he thought it good; it pleased him, there was a pleasure mingled with the pain, to be left at Athens alone. There is a pleasure in self-sacrifice, severe but real; there is a peace in the conscious submission of the human will to the blessed will of God—a peace not granted to all, for not all take up the cross, but very precious, very high and holy.