2. Being unable to come himself, Paul sent Timothy
1Wherefore, when we could no longer forbear [endure,
óôÝãïíôåò
], we thought it good [thought good,
åὐäïêÞóáìåí
; sin., as B.:
çὐäïêÞóáìåí
] to be left at [left behind 2in,
êáôáëåéöèῆòáé ἐí
] Athens alone, and sent Timothy our brother, and minister of God, and our fellow-labourer [our brother and fellow-labourer with God] in 3the gospel of Christ, to establish you, and to comfort you [exhort] concerning [in behalf of] your faith, that no man [no one,
ìçäÝíá
] should be moved by [in,
ἐí
] these afflictions; for yourselves know that we are appointed thereunto 4[unto this we are appointed,
åἰò ôïῦôï êåßìåèá
]. For verily [For even,
êáὶ ãÜñ
] when we were with you, we told you before that we should suffer tribulation [are to be afflicted,
ìÝëëïìåí èëßâåóèáé
]; even as [as also,
êáèὼò êáß
] it came to pass, and ye know. 5For this cause, when I [I also,
êἀãþ
] could no longer forbear [endure,
óôÝãùí
], I sent to know your faith, lest by some means [lest haply,
ìÞðùò
] the tempter have [had] tempted you, and our labour [toil,
êüðïò
] be [should prove,
ãÝíçôáé
] in vain.
EXEGETICAL AND CRITICAL
1. (1Th_3:1.) Wherefore (because ye are thus our joy, 1Th_2:20; my crown of glory, which I hope to bring before the Lord, 1Th_2:19),when we, &c.; more exactly:as those who could not longer endure it.
ÓôÝãù
, in old Greek, to cover, then (of a vessel), to contain, and then (Philo and Paul), to endure; so 1Co_9:12; 1Co_13:7. This suits our place; but not, to conceal.No longer endure, namely, to be separated from you, and hindered from coming to you (1Th_2:18). There is tenderness in the fact, that his anxiety is scarcely hinted at, is at most intimated in the expression
óôÝãïíôåò
, and is not more distinctly announced till 1Th_3:5.
2. We thought good, were pleased (1Th_2:8; the imperfect, continuously); here the aorist (on one occasion); Calvin: promtam animi inclinationem designat. The plural, according to the restriction already introduced by the explanation in 1Th_2:18, of Paul alone; for 1Th_3:1 sqq. is closely connected with what precedes; equivalent, therefore, to the singular in 1Th_3:5. Otherwise Grotius, Bengel, Roos, Hofmann, who, because the singular first comes at 1Th_3:5, think that the plural here does not denote Paul alone (and so Roos and Hofmann at 1Th_3:6 also). But all three (1Th_1:1) cannot be meant; Timothy, being sent forth, is not one of those left alone. We should thus have to understand by the plural two out of the three; but that is more arbitrary than to explain it (after 1Th_2:18) of Paul alone, [as is done by Schott, De Wette, Lünemann, Alford.—J. L.] Generally, indeed, it is he who decides. With this too Act_18:5 is at least more readily reconciled.
3. (1Th_3:2.) In Athens, &c., and sent, &c.; therefore from Athens. According to Act_17:15 Paul sends a message from Athens to Berœa, that Silas and Timothy should come to him with all speed; according to Act_18:5 they both came to him at Corinth from Macedonia. With this agrees 1Th_3:6 : Timothy comes from Thessalonica (Macedonia) to Paul, with whom Silvanus also is present during the writing of the letter. The narrative in the Acts has in the interval a gap, that can only be filled up conjecturally. Either (1 a.) both had come to Athens, and from that place had again been sent to the north, Timothy to Thessalonica, Silas perhaps to Philippi (also in Macedonia). (If
ἐðÝìøáìåí
included also Silvanus, this would be a necessary supposition.) Or (1 b.) only Timothy had come to Athens, and been sent to Thessalonica, Silas being still detained in Berœa (likewise in Macedonia). Or lastly (2) both did not come to Paul, so long as he lingered in Athens, but the latter (moved, it may be, by accounts of persecutions in Thessalonica) sent after the first order (for them to come) a second in like manner from Athens to Berœa; that Timothy, instead of coming to him directly, should rather go in his stead to Thessalonica, and only after that follow in his route (so Hug; Wieseler, Chronol. des apostolischen Zeitalters, 249). He would thus have countermanded Timothy’s expected arrival in Athens. This would accord well with
ἐðÝìø
. (without
ἐêåῖèåí
); less naturally with
êáôáëåéöè
., which, strictly taken, signifies not merely left alone, but left behind alone. Difficulty there is none, only a gap, which cannot be filled up incontestably in only one way.
4. Our brother, &c.—The Cod. B. gives, our brother and fellow-laborer; A. and Sin., our brother and God’s servant; others, and God’s servant and fellow-laborer; the Recepta (not altogether after late authorities only), our brother and God’s servant and our fellow-laborer, where the arrangement is wanting in solidity; we should have to justify it perhaps thus: as God’s servant he is our fellow-laborer. But the reading which first lies at the basis of all the variations is that followed above (D. Ambrosiaster);
äéÜêïíïò èåïῦ
is common, sometimes in a comprehensive (2Co_6:4), sometimes in a narrower sense (Acts 6; 1Ti_3:8). My fellow-laborer, says Paul, Rom_16:21; God’s fellow-laborers, 1Co_3:9. In the glad tidings of Christ; in the act, that is, of preaching the same.—It can scarcely be said that Paul gives Timothy these several titles of honor involuntarily, and on account merely of the latter being his faithful helper (Lünemann); he probably means also to show the Thessalonians what a helper he has deprived himself of for their sake (Chrysostom); quo melius ostenderet quam bene illis consultum voluerit (Calvin); and at the same time to certify his own perfect agreement with Timothy, and confirm whatever he has done (Von Gerlach). Somewhat too refined perhaps is Hofmann’s conjecture, that they were not, because Paul had not come himself, to think too highly of the coming of Timothy, and that he desires to guard aginst this.
5. To establish you (in the persecutions; that Timothy was to do) and to exhort, literally, to call to, which is to be understood, according to the context, either of exhortation or of comfort (Act_15:32; 2Th_2:17). But Paul expresses no distrust of their standing as believers. That the oldest authorities omit
ὑìᾶò
after
ðáñáê
. makes no difference in the sense; nor yet that they read
ὑðÝñ
instead of
ðåñß
. For the former likewise means on account of, in consideration of, as in Rom_15:9; 2Co_1:8; 2Th_2:1; at least, it is not necessary, with Lünemann [Jowett, Alford, Ellicott], to press the signification in favor of, for the benefit of (in order to support your faith).
6. (1Th_3:3.) That no one should be moved, &c.—
Óáßíù
(from
óÝù
,
óåßù
), in the New Testament only here, means to move to and fro; of dogs, to wag the tail; hence to flatter, deceive through flattery (so in many places in Wetstein). Thus Bengel that no one be deceived (by enemies, relations, his own heart); similarly Rückert: blanditiis corrump [a sense suggested also by Wordsworth, after Theophylact; likewise Jowett: “not simply moved, but rather moved to softness.”—J. L.] On the other hand, the Greek interpreters (familiar with the language), and so the moderns generally, including Lünemann, understand by it, to be moved, shaken, like
óáëåõèῆíáé
of 2Th_2:2. Hofmann disputes this explanation, reduces even Lünemann’s examples from the classics to the sense of deluding, and understands thus: in (in the midst of, not by means of) the persecutions seeming well-wishers might delude you with suggestions.—
Ôῷ
could not mean because that (as in 2Co_2:12 [13]), but must be equivalent to
åἰò ôü
, for the end that, like the Hebrew
ìְ
. But this were without example, and, besides, the accusative
ôü
is attested by almost all the uncials. The latter Lünemann [Alford] understands as in apposition to
åἰò ôὸ óôçñ
. &c.: that is to say that; which is as much as to say that;—not good. Others [Schott, Koch]: in reference to, as in Php_4:10 (where, however, another view is possible); best (Ewald, Hofmann [Winer, De Wette, Ellicott, Webster and Wilkinson]): it marks the purport of the charge, of the
ðáñáêáëÝóáé
; comp. 1Th_4:1; 1Th_4:6.
7. In these afflictions; which after Paul’s departure befell the Thessalonians as well as him (1Th_2:14). From 1Th_3:4 it is inferred that they immediately subsided. That they might return any day, and did actually break forth again, is shown by 2Th_1:4. Chrysostom and others err in supposing that he speaks of his own afflictions, by which the Thessalonians were rendered anxious, as soldiers are by the wounding of the general.
8. For yourselves know, without any repeated admonition of ours; know then also, that I am right in requiring,
ìçäÝíá óáßíåóèáé
.—That unto this we (Christians generally) are appointed;
êåßìåèá
like
ôéèÝìåèá
(Luk_2:34; Php_1:16). Improperly Koch: are prostrate (in misfortune and suffering); Philippians 1 might perhaps be so understood, but not Luke 2. Rather: by God ordained, thereunto appointed;
åἰò ôïῦôï
, to afflictions, as the way into the kingdom of God (Mat_5:10-12; Mat_10:21-22; Mat_10:34 sqq.; Joh_15:18 sqq.; Joh_16:2; Act_14:22; 2Ti_3:12).
9. (1Th_3:4.)
Êáὶ ãÜñ
, for even, for indeed.—You should therefore know it, from our telling you before.—That we are to be afflicted,
ìÝëëïìåí èëßâ
. (again, Christians generally), that there awaits us; not simply equivalent to the future, but: according to God’s purpose; because darkness is opposed to light, the flesh strives against the spirit. Notwithstanding such undisguised forewarning, the gospel wins believers. An example of how far the Apostle’s word was from flattering speech (1Th_2:5).—As also it came to pass (with you, as with us), and ye know; not: that it must come to pass, that were tautological with 1Th_3:3; but: that according to our forewarning it has come to pass. By this remembrance there accrued from an outward event an inward experience. As the subject of
êåßìåèá
(1Th_3:3) and
ìÝëëïìåí
(1Th_3:4), therefore, we understand Christians generally. Hofmann, on the contrary: the same as in the case of
ἦìåí
and
ðñïåëÝãïìåí
, and so only the Apostles. No doubt, in the clause, “when we were with you,” the we can only mean the Apostles. But in the case of
êåßìåèá
there is nothing before to suggest this limitation; and opposed to it is the fact, that thereby the most natural connection with what precedes is disturbed. To comfort the Thessalonians in their afflictions, he reminds them of the rule that affects all Christians. But, if we understood him to say “that we Apostles are appointed thereunto,” it is only in an ingenious, roundabout way that we could get at the point of the confirmation and exhortation: Admit no such insinuation, as that we misled you into misery, while we secured ourselves.
10. (1Th_3:5.) For this cause (on account of these afflictions; unnaturally Hofmann: because we
åἰò ôïῦôï êåßìåèá
), when I also, &c. Olshausen interpolates: as you in your care for me;—Lünemann: as the others, Timothy and the Christians in Athens; but there is nothing said of their having no longer endured;—Hofmann even: as we two, Silvanus and I, sent Timothy, so now also I alone (the singular) sent some one unnamed! On the other hand, De Wette would refer the
êáß
in
êἀãþ
to the whole sentence; without proof. Just as here after
äéὰ ôïῦôï
, so it stands at Eph_1:15; comp. Col_1:9 [both texts cited by De Wette.—J. L.]. And, just as there, it opposes to what was said of the Thessalonians (ye have had experience of suffering) what he too now had done.—Sent, &c. is a resumption of 1Th_3:2. He says nothing any more about whom he sent; he merely adds, for what purpose. Nor is it any longer here, as at 1Th_3:2, what Timothy was to do, but what he thereby sought for himself. At no time mere tautological repetition. For Pelt and Olshausen erroneously refer
ãíῶíáé
to Timothy, though indeed not named, as the subject; it belongs rather to the subject of the principal verb (Lünemann).
11. Your faith, whether [lest], &c.—Everything concentrates in this, whether they stand in the faith. Without our supplying
öïâïýìåíïò
,
ìÞðùò
expresses solicitude, and first indeed, with the indicative preterite, in reference to what was past: whether perhaps it has already occurred; there exists oppression from without; now he is anxious to know, whether haply this had wrought inwardly so as to become a temptation for the Thessalonians, that is, to the disturbance of faith;—then, moreover, with the subjunctive, in reference to what was impending, which in this case might possibly occur; for, even though the
ðåéñáóìüò
should have already occurred, this would still be by no means decided; the temptation might, indeed, still be resisted, and the entire frustration of the work still be warded off. Similarly Gal_2:2; comp. Winer, 6 ed., 56, 2.† The tempter is Satan (1Th_2:18); the substantival participle marks his settled characteristic (Mat_4:3); that is what he is always after. That the subject and the predicate are from the same stem gives emphasis to the expression. For
åἰò êåíüí
, to come to nothing, to be frustrated, comp. Gal_2:2; Php_2:16; Hebr.
ìְàַëְæָá
,
ìַùָּׁéְà
,
ìָøִé÷
, Isa_65:23; Jer_6:29; Mic_1:14.—Our toil; you surely do not mean to make me so poor? he thus speaks to their heart. It would be to their own hurt, if they fell away. But he in his love for them would reckon it a sensible loss for himself (Rieger). Now at last and in such an affectionate manner, after he has already strengthened them, does he mention the danger by name.
DOCTRINAL AND ETHICAL
1. (1Th_3:1.) It was a sacrifice, to remain in so difficult a position without the outward and inward support of faithful helpers; rather to dispense with something himself, than allow the Thessalonians to want for anything. Love gives others the precedence (comp. Php_2:19 sqq.). Calvin: Desiderii illius sui fidem facit, se majorem illorum quam sui rationem habuisse ostendit. It is at the same time an instance of that so frequent change in his plans, which was misinterpreted to his disadvantage at Corinth (2Co_1:17). What was said of another servant of God is to its full extent true of him: “The singleness of his eye kept him steadfast to his purpose under all the varied and trying circumstances of his life. He changed his plans according as he observed a change in the intimations of Providence, but his purpose remained fundamentally the same—the furtherance of the gospel by all means.” Berlenburger Bibel: A servant of the Church must accommodate himself to the circumstances of the Church, and yet in such a manner that, while doing one thing, he do not neglect another.
2. (1Th_3:2.) The mission to Thessalonica was no small task for the youthful Timothy (1Co_16:10-11; according to 1Ti_4:12 he needed encouragement in the presence of older men). In the Acts the presence of Timothy at the founding of the church there is not once mentioned; plainly because he was less conspicuous, and for the same reason the persecution did not affect him. Paul, however, would not have entrusted a stranger to the church with such an important commission. The Apostle understood the wisdom of selecting a gentle manager, who yet was no skulk, but in a spirit of self-sacrifice sought, as few others, the things that were Christ’s (Php_2:20-22). The difference of gifts is of service for different tasks. It is not every one that can root out stumps and stones, nor is this always in order. There is a time also for easy going—careful watering, and ministers with gifts adapted to that work. Even in war different enterprises are promoted by different sorts of weapons.
3. (1Th_3:2.) Timothy, the brother. Care is to be taken that the name of brother do not become trite, nor yet be so claimed for a particular circle, as if it belonged to that especially, and to every member of it officially and as a matter of course. Rather it is due to all living Christians, to whom Christ addresses it (Mat_12:49-50). Only on this basis is official brotherhood a truth. Elsewhere Paul calls Timothy his beloved, faithful, genuine child (1Co_4:17; 1Ti_1:2 [and 18]). The child, dependent on his father, grows up to be an independent brother. In the spiritual life it is possible for the degrees of kindred to become variable without damage, since through hallowed, tender love they coexist, yet without confusion. Even the common human relations show images of this. A son when grown up may find his friend in his father.
4. That we are called God’s fellow-laborers, is for us a high dignity. God will not drive everything through alone (Rieger), but will act also by means of our agency, weak as it may be, yet strengthened and continually sustained by Him alone. For He it is, indeed, that worketh in us to will and to do, and then gives the increase (Php_2:13; 1Co_3:6; 1Co_3:10); nevertheless he requires of us faithfulness (1Co_4:2)—that we lay hold of what He proffers.
5. (1Th_3:3.) Confirmation and exhortation are needed even by believers, to arm them against threatening and temptation. A comfortable support is communion in prayer. Calvin: The communion of saints includes this, that the faith of one member should be a comfort to others. But to fasten on to men as men would be unsound and unprofitable, unless we allowed ourselves to be aroused to the recollection of what lies in our own consciousness of faith (ye yourselves know)—unless, animated by the example, we made use for ourselves of the open way of access to the Lord.
6. Chrysostom: Who has ears to hear, let him hear: The Christian is appointed to suffer affliction. It is, therefore, just when we are appointed to a time of refreshing, that a strange thing happens to us (1Pe_4:12). According to the world’s sentiment (and that of our natural sense), it is to our discredit when things go troublesome and hard with us; we almost suspect that everything is wrong with us. According to the word of God, that is rather a badge of Christians, a badge of honor; hac lege sumus Christians, Calvin. The Lord, indeed, must even again show Himself as the Breaker (2Co_6:8-10; Rom_8:37). Besides, affliction that befalls us as Christians on account of our faith is still something different from such natural trouble or temptation of one’s own flesh, as all men must meet with. But Christians, after all, are really nothing but men on whom the Divine training takes effect; and all suffering sent by God, not merely persecution proper, can and should be turned into a cross, and as a cross be taken up and borne—as a crossing of our self-will. To be sure, our scriptural knowledge, and, on the other hand, our lively recognition of facts and ready acceptance of whatever is plainly laid on us, very often do not keep pace with each other. Hatred for Christ’s name’s sake is not to be provoked by us (Php_4:5); provided only we do not escape the trouble by reason of our excessive worldliness, our compliances, denials, and quenching of the pursuit of holiness. But the question always concerns only what God lays upon us, not a studied self-torture. When external persecutions fail, there may come upon us inward assaults from flesh and blood, refined and enhanced by the spirits that rule in the air—daily piercings of a needle, more irksome than the blows of a club.
7. (1Th_3:4.) The forewarning obviates much vexation (Joh_13:19; Joh_14:29; Joh_16:1). Hardship, instead of frightening, is then an actual confirmation of the prediction; hostility itself must redound to the glory of the Lord. Chrysostom compares to the physician, who foresees the course of the disease, and thereby quiets his patient. God, however, beholds beforehand not merely what will happen, as if it happened without Him, but what, even of that which is wicked and hurtful, He will work as Judge, according to the relation between the seed and the harvest (Gal_6:7-8); and so the Divinely opened vision discerns this working of God even in the wickedness of men.
8. What must the gospel be as a divine power, that, with prospects so little flattering to the flesh, it yet wins believers! It is true that to a certain degree even an equivocal cause may gain by persecution. To make martyrs of men is to call forth and strengthen the spirit of contradiction. That is a noble impulse (of an independent character) caricatured (resistance to essential truth). But only in the element of truth is there a steadfast and lasting perseverance. Berlenburger Bibel: But is it wise management, to talk of the cross to young Christians? True wisdom conducts into a school, where we learn to be blessed. The lost blessedness is to be regained in no other way than the strait and narrow one. Tribulation, however, is laid on us, not as a legal burden, but as an evangelical condition. And this very distress must serve to purify us.
9. (1Th_3:5.) Affliction from without becomes temptation within, insinuates itself as a trial of faith, urges to the experiment, whether we might not have less of the cross. The same word
ðåéñáóìüò
Luther translates sometimes by Versuchung [temptation], sometimes by Anfechtung [trial]. This corresponds to the two sides of the idea. The design of Satan, who against his will must serve the purpose of God, is the wicked one of overthrowing by temptation; thus it is said: God tempts no man; and even Satan finds scope for his temptations only in man’s own lust (Jam_1:13 sqq.); and yet we are not to think it strange, we should rather count it joy, when we fall into divers temptations [Luther: Anfechtungen] (1Pe_4:12; Jam_1:2 sqq.), as Abraham was tempted (Genesis 22), or Israel (Gen. 15:25; Gen_16:4). This is temptation with the Divine purpose of trial and proof, and to this end, therefore, should the prayer: “Lead us not into temptation,” be directed; not: Avert from us all trial, but: Restrain it within such bounds, and give to it such an issue (1Co_10:13), that it become not to us an overpowering temptation. Thus Satan himself must serve the Lord in the salvation of men. From this wonderful complication of motives, Divine, devilish, human, is explained, even alongside of the word: “We are appointed to the suffering of affliction;” that other word again: “I endured it no longer.” This is neither impatience nor a faint-hearted anxiety, but the faithfulness of love in doing its own part and neglecting nothing. He has no thought of setting aside or deprecating all Divine
ðåéñáóìüò
; but he would assist those under trial, so that no Satanic
ðåéñáóìüò
should overpower, alarm, or deceive them; for both fierce foes and seeming well wishers (Mat_16:23) can work to his mind. Paul is withal a wise instructor even in this, that he just as tenderly avoids agitating them beforehand with images of terror, as he again openly announces the danger.
HOMILETICAL AND PRACTICAL
1Th_3:1. What diligence in watering is shown by Paul! In the case of young plants this is especially necessary. But the tender and encouraging treatment has no other aim, than to lead them on to a Christian self-dependence. Thus Paul not merely passed through among them as a proclaimer of the word, but he was their father, and continued to be their pastor.—A true Apostle is intimately knit to the souls of his children, and can never forsake them. Such a spirit of love and truth forms the true apostolic succession.
1Th_3:2. Starke: He incites others to do what he cannot (Eph_6:22).—The same: A few faithful laborers can accomplish more than many unfaithful ones (1Co_15:10).—Towards laborers worthy of the name, therefore, must the prayer of Mat_9:38 be directed, and also the attention of church-rulers. It is well for an assistant, whom an approved principal can commend, as Paul did Timothy.—Starke: No man can be a true servant of God and helper in the gospel, unless he be a child of God, and on this account also a brother in Christ.
[1Th_3:1-2. Matthew Henry: Those ministers do not duly value the establishment and welfare of their people, who cannot deny themselves in many things for that end.—J. L.]
1Th_3:3. Heubner: The Christian’s honorable calling; Christianity’s first welcome; The position of a Christian, a position, under the cross.—Stähelin: The best ground of comfort, to save us from fainting in tribulation, is to consider well and firmly believe, that God in His goodness and wisdom has appointed to every one what in his station, and according to the measure of the powers granted to him, he is to suffer. Comfort and tribulation are by turns our heavenly companions; God be praised for both!—Heubner: We must have a hard heart toward the temptations of sin, but a soft one toward the sufferings of our brethren.—Rieger: It is better to be appointed to suffering in time than to wrath (1Th_5:9); to you it is given to suffer—as great a gift as: to you it is given to believe (Php_1:29).—Diedrich: We must have tribulation, for we contend with the whole world, and a mighty prince.—[ Burkitt: Seeing then that afflictions are appointed to us, and we appointed to them; seeing there is a decree of God concerning them, a decree as to the matter of them, as to the manner of them, as to the measure of them, as to the time of them, when they shall commence, how far they shall advance, how long they shall continue, seeing everything in affliction is under an appointment, how meek and humble, how patient and submissive, ought the Christian’s spirit to be under them, and with what steadiness of expectation may and ought he to look up to heaven for a sanctified use and improvement of them!—J. L.]
Starke: The word of the Apostle is confirmed by all the history of the Church. Here open enemies, there false brethren. But contending Christians have the surest hope of victory over their enemies, because they contend under One as their Leader, who has overcome the world and the prince of the world.—The same: Before a man rightly understands the mystery of the cross, he is offended thereby, and supposes that, if a person acts properly, outward things must also at the same time go well with him; and therefore beginners in the Christian profession should be guarded betimes by good instruction against this offence.—To others applies the word of Chrysostom: Of you also it holds true, that ye have not yet resisted sin unto blood; and well is it, if only that is true, and not rather this: Ye have not yet even despised riches, &c. So much has Christ suffered for us enemies; and we for Him? nothing for Him, but only from Him innumerable benefits.
1Th_3:4. To find one’s bearings by the word of prophecy—this was a great consolation for the Lord Jesus in His career of suffering (Luk_18:31; Joh_17:12; Mat_26:54); to say nothing, then, of ourselves. For us, when in tribulation, it is indispensable that we know, that so it must be—it was told us before.
1Th_3:5. Heubner: The Apostles, like Jesus, did not deceive by empty promises.—Partnership helps to carry the burden. Am I to be my brother’s keeper? Not in the sense of a faint-hearted carefulness, as if we could guard him, as if he were not in a far better Hand; but, just because we believe this, ought we to be intent in faithful love, as God’s fellow-laborers, not to neglect our ministry; to look diligently after our brethren, not to pore in curious speculation; to encourage them by examples and intercession; to hold forth to them the prophetic word; to arouse the remembrance of their own experience of the truth of God; to point them to the gospel of Christ, who, stronger than the strong one [Luk_11:21 sq.], knows well how to keep faith firm.—Heubner: These were church-visitations, where the inquiry was as to the state of the heart.—Even the loving consideration, that, to please their spiritual fathers, they should contend stoutly, may be made available for the strengthening of zeal; there is a sense of honor in the spiritual family.
[Observe the apostolic style of address to individuals and churches, as liable to fall away from their Christian standing and profession.—Faith, the Christian’s defence against Satan’s devices; comp. Eph_6:16; 1Jn_5:4.—Burkitt: Though the labor of faithful ministers shall not be in vain with respect to themselves—their reward is with the Lord (the careful nurse shall be paid, though the child dies at the breast)—yet with respect to their people they may be in vain, yea worse, for a testimony against them; Mar_6:11.—Matthew Henry: Faithful ministers are much concerned about the success of their labors.—J. L.]
Footnotes:
1Th_3:2.—Among the many variations is that one which first lies at the basis of the different readings, and presents a suitable advance:
ôὸí ἀäåëöὸí ἡìῶí êáὶ óõíåñãὸí ôïῦ èåïῦ
(1Co_3:9). [This reading is followed by Griesbach and nearly all the later editors, as well as by our text. Cod. Sin. thus:
ôὸí ἀä
.
ἡìῶí êáὶ äéÜêïíïí èåïῦ
.—J. L.]
1Th_3:2.—[
ðáñáêáëÝóáé
, as in 1Th_4:1; 1Th_5:14; 2Th_3:12; &c.; here closely connected with its object in 1Th_3:3.—The Second
ὑìᾶò
is rejected by Schott, Lachmann, Tischendorf, Alford, Ellicott, Wordsworth (after Sin A. B. D.1 F. G &c.), and by our text.—J. L.]
1Th_3:2.—[eures Glaubens halber. This represents the reading, adopted by Griesbach and later editors generally, of
ὑðÝñ
(Sin. A. B. D. &c.), instead of
ðåñß
.—J. L.]
1Th_3:3.—The Recepta
ôῷ
is supported only by minuscules; the best manuscripts [including Sin.] give
ôü
(see Winer; 6th edit. § 44, 5. 3).
[So Lünemann; but better, with Alford and Ellicott after Theodoret and Calvin: Because of our affection, and unavailing desire to see you.—J. L.]
[As better representing the subjective
ìçêÝôé
with the participle.—J. L.]
[This is not expressed by our Common Version, which Ellicott follows, though his paraphrase also is: “no longer able to control my longing, &c.”—J. L.]
[Rather, a conclusion, determination of the judgment and will, as Alford, Ellicott, &c.—J. L.]
[So Macknight, Paley (see his Horæ Paulinæ. 1Th 9, No. 4, with Jowett’s unsatisfactory criticism), Ellicott and others. Comp. Conybeare and Howson’s Life and Epistles of St. Paul, London ed., vol. I. p. 409, and the Note at the end of 1Th 11—J. L.]
[Alford: “A delicate hint that Timotheus also was anxious respecting them; or it may have the same reference as
êáὶ ἡìå
͂
éò
, 1Th_2:13—viz. to the other Christians who had heard of their tribulation.”—Revision: “I no more than my companions.”—Webster and Wilkinson: “I in my sympathy with you.”—J. L.]
[Better at least than Ellicott: “As they had felt for the Apostle (more fully so in 1Th_3:6), so he &c.”—J. L.]
[Riggenbach translates
ìÞðùò
, ob nicht; and in this he follows very many of the best interpreters, whose names are given in my Revision of the verse, Note 3. But, as is there remarked, “I do not find that either the simple
ìÞ
, which occurs so often, or
ìÞðùò
, which occurs other 11 times (and, excepting Act_27:29, always in Paul’s Epistles), is ever thus used”—that is, as an indirect interrogative—“in the New Testament.”—J. L.]
[Durchbrecher—Luther’s word at Mic_2:13.—J. L.]
[
ôü ἐðéåéêὲò ὑìῶí
, your “forbearance.”—J. L.]
[A similar variation marks the Common English rendering of
ðåéñáóìüò
and its cognate verb. Generally, indeed, our Translators use the word temptation, but sometimes with the other shade of meaning predominant.—J. L.]
[This reference is scarcely to the point, since Paul there compares what Divine grace enabled him to do with what was done by the other Apostles.—J. L.]
