CHAPTER III

Summary of I Thessalonians 3 (or 3:6–13)

Paul Writes to the Thessalonians

Informing Them How He Rejoices over Timothy’s Report of Their Continued Spiritual Progress Even in the Midst of Persecution.

This section comprises the Apostle’s Expression of Joy over Timothy’s Report.

It may be divided as follows:

3:1–5 What moved Paul to send Timothy

3:6–10 What reason for rejoicing Timothy’s report had brought

3:11–13 A fervent wish

3:1–13

3 1 Therefore when we could not stand it any longer, we thought it best to be left behind in Athens alone; 2 and we sent Timothy, our brother and God’s minister in the gospel of Christ, in order to strengthen you and to encourage (you) with respect to your faith; 3 to prevent any one of you from being deceived in the midst of these afflictions. For you yourselves know that we are appointed for this; 4 for when we were with you, we kept telling you in advance that we were about to be afflicted, just as you know that it (actually) happened. 5 For this reason I, too, when I could stand it no longer, sent to learn about your faith, (fearing) lest by any means the tempter might have tempted you, and our toil might turn out to have been useless.

6 But now that Timothy has just come to us from you, and has brought us the glad tidings of your faith and love, and that you cherish an affectionate recollection of us at all times, longing to see us, just as we also (long to see) you, 7 for this reason, brothers, in all our distress and affliction, we were comforted about you, through your faith; 8 for now we (really) live if you stand fast in the Lord. 9 For what thanksgiving can we offer to God concerning you in return for all the joy by means of which we rejoice on account of you in the presence of our God, 10 by night and by day praying with intense earnestness that we may see your faces and may supply the deficiencies of your faith?

11 Now may he, our God and Father and our Lord Jesus, direct our way to you; 12 and as for you, may the Lord cause you to abound and overflow in love toward one another and toward all, just as also we (do) toward you, 13 in order that he may strengthen your hearts so that they may be blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus with all his saints!

The transition between Defence and Expression of joy is very gradual. In fact, the information which Paul supplies with respect to the decision to send Timothy is, in a sense, a part of the Defence, for it shows that far from being indifferent to the needs of the Thessalonians (as the enemies charged), the apostle was willing to make a real sacrifice in their interest. Hence, there can be no great objection to extending the first main division sothat it ends at 3:5 (see also on 2:17). The reason why, nevertheless, this entire chapter may be considered as a unit is that even the first five verses, as well as the rest, concern Timothy: what moved Paul (or Paul after consultation with the others) to send him (verses 1–5), and what comfort his report had brought (verses 6–10, closing with a fervent wish which almost amounts to a prayer, verses 11–13).

3:1. Therefore when we could not stand it any longer, we thought it best to be left behind in Athens alone.

The sense of verse 1 is: in view of the fact that our immediate attempt to return to you was frustrated by Satan, and that, nevertheless, we could not stand or endure (cf. I Cor. 9:12; 13:7) the separation any longer, we decided (thought it good; cf. the noun εύδοκία, good pleasure, Lk. 2:14; Eph. 1:5, 9; Phil. 1:15; 2:13; see on II Thess. 1:11) to deprive ourselves of the valued presence of one of our number, even though that meant that we would be left alone in the very worldly and idolatrous city of Athens.⁶⁴

The position of the clause “to be left behind at Athens alone” shows that the emphasis falls on this decision, which disclosed so beautifully Paul’s love for the Thessalonians.

The problem which arises at this point is, “Just what is meant by alone (the plural μόνοι used, but that, demanded by concord, does not decide the issue either way); does this have reference to Paul only or to Paul and Silas?” Commentators are sharply divided, as follows:

a. Some conveniently skip the problem, or treat it as if it did not exist;

b. some, while expressing a preference, leave room for the possibility that the truth might be on the other side;

c. some are certain that what Paul meant was that he had decided to remain all alone at Athens; and finally,

d. some are of the opinion that Paul, Silas, and Timothy had consulted together, sothat the “we” is not a literary (or editorial or author’s) plural,⁶⁵ but a real plural. To this it is sometimes added that while the departure of Timothy left Paul and Silas behind in Athens, Silas too must have departed very soon (see Acts 18:5), sothat for a while, at least, Paul must have been all alone in Athens.

The information which can be gleaned from the book of Acts and from I Thessalonians does not definitely settle the question, so as to leave no inkling of doubt. Surely, if Silas (for any length of time) was with Paul in Athens, the we here in I Thess. 3:1 could include him. But was he actually with Paul in Athens? A probable view is that Timothy had left Berea and had found Paul while the latter was still in Athens; that Paul, anxious about the affairs of the church at Thessalonica, sent him back to that congregation in order to establish and comfort it, and that sometime later both Silas and Timothy rejoined the apostle at Corinth (see I Thess. 3:1, 2, 6; Acts 18:5). However, this still leaves open the question, “Did Silas rejoin Paul twice, not only subsequently at Corinth, when also Timothy rejoined the group, but even before this (though for only a very short time), when Paul was still in Athens?” As far as the book of Acts is concerned, the only hint in the direction of a possible answer is found in Acts 17:15, 16 according to which Paul, arriving in Athens, tells the brothers, who had accompanied him to this city and are now departing, that they must tell Silas and Timothy to “come to him with all speed.” Paul, accordingly, waited for them at Athens, that is, for both of them.

As to I Thessalonians, the idea that there was a joint consultation and that here in 3:1 the phrase at Athens alone refers to both Paul and Silas would seem to have at least this in its favor, that the reader, perhaps half consciously, has been including Silas and Timothy in all the “we” sections so far. Thus, not only Paul, but Paul, Silvanus, and Timothy pronounce the salutation (1:1). Not only Paul but also Silvanus and Timothy give thanks (1:2). Not only Paul but also Silvanus and (very probably) Timothy had been involved in the “entering in” of which 2:1 speaks. Also, we know that not only Paul had suffered and had been shamefully treated at Philippi (2:2). Not only Paul but also the others had been entrusted with the gospel (2:4). And not only Paul but also Silvanus and Timothy had been torn away from the brothers at Thessalonica (2:17). On that basis when now once more the reader meets a “we” (namely, here in 3:1) he is hardly prepared to think only of Paul. “We … alone” accordingly, in the light of the context, probably means: Silvanus and I without the brothers who had accompanied us to Athens and without the valued presence of Timothy. That this was a sacrifice of love follows not only from the fact that by and by Silvanus too would be sent to Macedonia, but also from the high esteem in which Paul held his young companion Timothy, as is clear from the next verse:

2. and we sent Timothy, our brother and God’s minister in the gospel of Christ in order to strengthen you and to encourage (you) with respect to your faith.

Timothy is called a brother (cf. II Cor. 1:1; Col. 1:1), that is, a fellow-believer (see on 1:4), one who by sovereign grace belongs to the family of God in Christ. He is our brother, the word our being probably inclusive: brother of the Thessalonian believers as well as of the missionaries. But while he is our brother, he is at the same time God’s minister.⁶⁶ The term minister (διάκονος) indicates a servant, attendant (see N.T.C. on John, vol. I, p. 119). It is the same term as our deacon, and is at times employed in that technical sense (Phil. 1:1; I Tim. 3:8, 12). On Timothy see N.T.C. on the Pastoral Epistles. The particular sphere in which Timothy ministers is the gospel of Christ, the glad tidings (good news) of salvation through him.

The purpose for which Timothy was sent was in order to strengthen (by Paul used also in 3:13; II Thess. 2:17; 3:3; further, in Rom. 1:11; 16:25) and to encourage (see on 2:11; then also on 2:3). An additional purpose is stated in verse 5, namely, “to know your faith.” In view of fierce persecution and a sinister slander-campaign from without and also in view of the immature intellectual, moral, and spiritual development of the Thessalonian believers, the mission of Timothy was altogether proper, though it meant a real sacrifice for those who were left behind at Athens. Timothy, then, must tell these recent converts to the Christian faith, “You’re doing fine. Continue to do so. But do so more and more.” That this encouragement was proper is shown by the following passages: 1:3, 4, 6–10; 2:13–14; 3:6–8; 4:1, 9, 10; 5:11. That strengthening was likewise needed follows from 3:5, 10; 4:1, 3, 4–8, 10; 5:23. It is true, of course, that the two terms overlap: when one is encouraged, he is also strengthened!

3, 4. The hoped for result of Timothy’s mission of encouragement and strengthening is now stated: to prevent anyone of you from being deceived in the midst of these afflictions.

The enemy of the faith does not always come only with the sword. Sometimes he appears “with horns like a lamb” (Rev. 13:11), with soft words and flattery, like a dog wagging his tail (which is the primary meaning of the verb “deceived” used in the original). The danger was very real that those who were already being of oppressed (note “in the midst of these afflictions”) might be beguiled (either for the time being, if their faith was genuine, or permanently if it was merely historical or temporal) by language such as this:

“We can fully understand how it was that you were led astray by these enthusiastic foreigners who came from Philippi. You were led to believe that they had your interest at heart. But their sudden departure and failure to return clearly proves that they are not concerned about you at all. Moreover, the things that have happened to you since their coming shows that the gods are not pleased with you. Why exchange that which is tried and tested for something novel? Rejoin our ranks, the ranks of those who have always admired and respected you, and we’ll promise you that we’ll never mention the subject again.”⁶⁷

To prevent such fawning amid the stress of persecution from being successful, Timothy was sent.

For you yourselves know that we (inclusive: the missionaries and the believers at Thessalonica; in a sense, all believers) are appointed for this. Some of the reasons why believers are “set” for this (tribulation) and/or why they should rejoice in it may be found in passages such as the following: John 16:33; Acts 14:22; Rom. 5:3; 8:35–39; 12:12; II Cor. 1:4; 7:4; II Tim. 3:12. The Thessalonians are reminded of the fact that these afflictions should not take them by surprise. After all, they have been warned: for when we were with you, we kept telling you in advance that we were to about to be afflicted, just as you know that it (actually) happened. How these words resemble those of the Master himself, spoken on the eve of his most bitter suffering! See N.T.C. on John 16:1, 4. Afflictions that have been predicted, and that take place in accordance with this prediction, serve to strengthen faith.

5. For this reason I, too, when I could stand it no longer, sent to learn about your faith. For this reason, then, that is, in view of the fact that Paul had been frustrated once and again by Satan in his ardent desire to return to the believers at Thessalonica (who were his hope, joy, and glory-wreath), in view of the fact that his love for them was genuine, and also in view of the fact that on the basis of what he himself had seen and experienced in the past (Acts 17:5–9, 13) he was convinced that they must be suffering severe persecution and was wondering how they were faring under it, in view therefore of all that is stated and implied in 2:17–3:4, the apostle, no longer able to stand the suspense, sent to learn (or to get to know) about their faith. It is clear that verse 5 resumes the thought of verses 1, 2, with these differences: a. that another reason is now added to the two stated previously, and b. that the apostle stresses the fact that he himself no less than the others (hence, “also I”) was responsible for the sending of Timothy. Since the slander of maligners must have been directed especially against Paul, this additional statement was altogether proper.

The purpose of the mission as now expressed was in order that Paul might get to know their faith, (fearing) lest by any means the tempter might have tempted you, and our toil would turn out to have been useless.⁶⁸

Such fear on the part of Paul was altogether reasonable, and does not contradict 1:4 (“knowing your election”) in any way. The sequence was as follows:

a. Paul and his companions carry on their evangelistic activity in Thessalonica but are soon forced to leave. While still there, the Thessalonians (that is, many of them) appear to accept the gospel with enthusiasm. But was this a merely emotional reaction or was it genuine faith?

b. In their absence, the missionaries wonder about this. Meanwhile persecution continues. Will the genuine character of the faith of the Thessalonians be proved by their willingness to endure tribulation for the sake of Christ? Will they understand that this tribulation is not contrary to God’s plan but in accordance with it?

c. So Timothy is sent in order to learn about this. He returns with a glowing report, praising the Thessalonians for their work, exertion, and endurance under persecution.

d. Being now thoroughly convinced that the conversion of the Thessalonians had been genuine (that their acceptance of the Gospel “with joy” had been a work of the Spirit) and not merely outward, Paul sits down at once to write I Thessalonians. He now writes about their work resulting from faith, their exertion prompted by love, and their endurance inspired by hope, and he derives all this from their election by God.

If we view the order of events in this light, justice is done both to the fear expressed here in 3:5 and the conviction expressed in 1:3–6. In no sense whatever is it true that 3:5 teaches that God’s truly chosen ones can, after all, perish everlastingly.

Here, in close connection with verse 3, the prince of evil is called the tempter. His meanness consists especially in this, that he first tempts a man into sin and then accuses him of it! Moreover, he will even continue to accuse the man after the latter’s sin has been forgiven. He is, accordingly, the devil or slanderer (Eph. 4:27; 6:11; II Tim. 2:26); he is Satan, the wicked adversary (I Cor. 5:5; II Cor. 2:11; II Thess. 2:9). He is, moreover, the god of this world (II Cor. 4:3), the prince of the powers of the air (Eph. 2:2) and of the world-rulers of this darkness, spiritual hosts of wickedness in the heavenlies, seducing spirits and demons (I Tim. 4:1). Indeed, for Paul the devil was real, an actually existing, very powerful and very terrible opponent! Those who deny the real and personal existence of Satan should be honest enough to admit that they do not believe in the Bible!

The fears of the missionaries were banished by Timothy’s return and gladdening report:

6, 7. But now that Timothy has just come to us from you, and has brought us the glad tidings of your faith and love, and that you cherish an affectionate recollection of us at all times, longing to see us, just as we also (long to see) you, for this reason, brothers, in all our distress and affliction, we were comforted about you through your faith; …

Here at least (if not even before; see on 3:1) the emphasis shifts from Defence to Expression of Joy, though consciousness of opposition in Thessalonica is never completely absent. The expression “Timothy has come to us from you” is much more cordial and intimate than the formal “Timothy returned” would have been. It is as if Paul were writing, “Timothy was our representative to you. Now he has become your representative to us, revealing to us your very heart.” As disclosed in verses 6 and 7, the report which Timothy brought was twofold. It was somewhat as follows:

“a. The faith and the love of the Thessalonians endure even in the midst of persecution; hence, they are genuine; and

“b. the yearning to see one another is mutual. On the side of the Thessalonians it is an evidence of the loving remembrance in which they constantly retain you (Paul and Silas).”

Note the expression “… has just come to us.” Hence, Paul must have replied immediately. A hint for all those who tend to postpone answering important letters! For the term of endearment brothers see on 1:4 and on 2:17. From the side of Paul and Silas (more precisely: and probably Silas; see on 3:1) it was not only absence but also distress and affliction (cf. Job 15:24; Zeph. 1:15) which had made the heart grow fonder. For affliction or tribulation see on 1:6. The original term which is correctly rendered distress (thus A.V., A.R.V.) is related to our anguish (see also I Cor. 7:26; II Cor. 6:4; 12:10).

The expression “all our affliction and distress” shows that the difficulties which Paul and Silas had been (and, to a certain extent, were still) experiencing were considerable. We can hardly agree that opposition from the side of the Jews here in Corinth — where I Thessalonians was being written — was not included. It is true, of course, that the particular (and probably most vehement) flare-up recorded in Acts 18:5–17 followed the return of Silas and Timothy, but it would be strange if the underlying hostile attitude had been wholly dormant before that time. Among other afflictions and distresses which Paul may have had in mind are, perhaps, all or some of the following (and maybe others besides): doubt with respect to the effectiveness of the work in Thessalonica, concern about the safety of Timothy (these distresses were now removed), bad news from Galatia, and the physical strain due to the double load: on the one hand, carrying on an important and time-consuming gospel-ministry here at Corinth, and on the other hand, making good tents! And see also II Cor. 11:28.

But amid all these afflictions and distresses Paul and Silas were immeasurably comforted (see on 2:3; 2:11; also N.T.C. on John 14:16) by the report which Timothy brought. It is not at all surprising that Paul, in reply, comments on the love and on the faith of the Thessalonians (both mentioned by Timothy, faith, as the most basic, being repeated and viewed here as the agency that produced comfort), that is, on the work resulting from faith, and the exertion prompted by love, and the endurance inspired by hope (see on 1:3).

8. Paul continues: for now we (really) live if you stand fast in the Lord.

This is the utterance of profound and overpowering emotion. Paul’s heart is on fire for the Lord (see on 1:1), and at the same time is filled with tender affection for the believers at Thessalonica who have made possible Timothy’s favorable report. The thoughts crowd each other, sothat verse 8 is actually a combination of two ideas:

a. We live if you stand fast in the Lord

and

b. Now we live seeing that you are standing fast in the Lord.

Paul is saying, therefore, that whenever the Thessalonians stand fast (keep on taking a firm position; cf. II Thess. 2:15; also I Cor. 16:13; Gal. 5:1; Phil. 1:27) in (metaphorical use of this preposition, derived from the local sense) the Lord, rooted in him, trusting in him, loving him, hoping in him, those who brought them the gospel really live, being filled with joy and gratitude (cf. the use of the word live in Deut. 8:3 and Is. 38:16); and that such a climax of blessedness has now arrived. That such living does, indeed, include thanksgiving is indicated in the next two verses:

9, 10. For what thanksgiving can we offer to God concerning you in return for all the joy by means of which we rejoice on account of you in the presence of our God, by night and by day praying with intense earnestness that we may see your faces and may supply the deficiencies of your faith?

This is a rhetorical question. Paul’s soul is flooded with gratitude to God, and this to such an extent that the consciousness of his own inability to make an adequate return to God grieves him. What has been received by the Thessalonians has also been received, in a different form, and on account of them, by him and his companions. The report of Timothy has given Paul and Silas a new lease on life. It has caused them to revive. They are deeply convinced of the fact that anything they can bring to God in return for⁶⁹ “all the joy by means of which they rejoice” is as nothing. See N.T.C. on John 3:29: the cup of joy is running over; cf. Is. 66:10.

But even though Paul is still struggling with the problem how to make an adequate return for blessings already received, this does not deter him from asking for still more! In fact, the very manner in which previous petitions have been answered makes him all the more earnest (note over-abundantly or with intense earnestness) in praying for something in addition to what has already been received. Hence, thanksgiving (“rejoicing before our God”) is accompanied by prayer. Note how Paul, though working at a trade by night and by day (see on 2:9), still finds time to pray, and this also by night and by day!

The content of the prayer or petition is stated in two infinitive-clauses, but the two really express one idea, namely, that God’s providence may permit the missionaries to return sothat they may once more see the face(s) of (that is, be present among, and rejoice in the fellowship of) the Thessalonian believers in order to supply the deficiencies (see also I Cor. 16:17; Phil. 2:30; Col. 1:24; then II Cor. 8:13, 14; 9:12; 11:9) of their faith. The verb to supply has the primary meaning to knit together, to unite (I Cor. 1:10). The idea of knitting together (think of the work of an artisan, which is related to the Greek verb), by an easy transition, has become to make whole, to round out (cf. Gal. 6:1 to re-instate or restore) or, as here, to supply what is still lacking.

Deficiencies have to be supplied or made up. Although the nature of these deficiencies is not pointed out in the present passage, the epistle contains the following hints:

a. The Thessalonians are somewhat confused with respect to the doctrine of Christ’s return. Hence, by speaking about deficiencies Paul is already preparing for what he is going to say in 4:13–5:3.

b. Though these recent converts have been blessed with many a spiritual grace, there is room for improvement. The virtues already present must begin to abound more and more (4:1, 10).

c. Some of the members of the congregation are disorderly, some fainthearted, some weak (5:14).

If this exposition of the term deficiencies be correct, it is clear that the word faith (“the deficiencies of your faith”) is used in a sense which includes both the subjective exercise of trust in the Lord and the objective revelation of God with respect to the work of redemption.

Having informed the readers about the constant prayer which both Paul and Silas are constantly uttering — a prayer that “we may see your faces” —, the ardent wish is now expressed that this petition may be granted (verse 11), and that additional spiritual blessings may be bestowed upon the Thessalonians (verses 12 and 13):

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

Although with respect to its solemn tone this statement approaches a prayer, we cannot agree with those commentators who call it a prayer. In a prayer God is addressed, and the second person is generally used; here the exalted names or titles are entirely in the third person (note the pronoun he). This, then, is not quite a prayer but rather the devout utterance of a wish that the petition of verse 10 may be fulfilled. For the names of the exalted persons mentioned here see on 1:1. Nevertheless, there are a few points of difference between the titles of 1:1 and those here in 3:1. Note our here in 3:11 (cf. 1:3). Also the official name Christ is here omitted. The intensive pronoun he precedes. Moreover, the essential unity (hence, unity of work and purpose) of the Father and the Son is stressed, the pronoun he referring to the combination, and the singular verb (third person singular aorist optative) being employed. We consider the pronoun αὐτός intensive (hence, he), not reflexive (himself), as if the thought had ever occurred either to Paul or to Silas that they might wish to direct their own way. The context here is very clear: note verse 9: thanksgiving was offered to God, the rejoicing was in his presence; and verse 10: the accompanying prayer was, of course, also uttered to God. Hence, very logically, there follows in verse 11, “Now may he, our God and Father and our Lord Jesus,” etc. It is comforting to know that the Father and the Son are, indeed one. We never need to be afraid that the Father is less loving than the Son or that the two work at cross-purposes.

The wish, so touchingly expressed here, is that our (inclusive sense) God and Father and our (again inclusive, of course) Lord Jesus may direct (make straight; then direct, prosper) our way to you. It is obvious that the verb is used here in a more literal sense than in II Thess. 3:5 or in Luke 1:79.

The question may be asked, “Did God really grant this petition?” If we bear in mind that the prayer had been offered in complete submission to the divine will, the answer is, “Yes.” See N.T.C. on John 14:13; 15:7; 15:16; and 16:23. Besides, there is Acts 20:1, 2, which indicates that Paul, on his third Missionary Journey, “gave much encouragement” to those in Macedonia. See also Acts 20:3, 4. The possibility of a still later visit (between the first and the second Roman imprisonment) must not be excluded (see on I Tim. 1:3). Of course, the time and the manner in which God answers prayer is not determined by us but by him.

12. Paul, however, also realizes that the spiritual progress of the Thessalonians can be considered even apart from any visit which he (or he and his companions) might make. Hence, there follows: and as for you, may the Lord cause you to abound and overflow in love toward one another and toward all, just as also we (do) toward you.

“As for ourselves, we ardently hope that God may direct our way to you; and (or but) as for you, whether or not God permits us to revisit you, may the Lord (that is, the Lord Jesus in closest possible connection with our God and Father; see on verse 11) cause you to abound and overflow in love.” That expresses the sense of the passage in the light of its preceding context. Note the emphatic position of “as for you” at the very beginning of the sentence. The verbs to abound and (to)overflow are close synonyms. Together they express one idea, namely, that the Thessalonian believers may not merely increase in that most eminent virtue, namely, love — as the outward evidence of their living faith —, but may actually abound (also used by Paul in II Thess. 1:3; then Rom. 5:20; 6:1; II Cor. 4:15; 8:15; Phil. 4:17); yes, that they may abound in such a manner that this ocean of love, being full, reaches to the top edge of its borders round about (περισσεύσαι, a very descriptive verb of which Paul is fond, using it also in 4:1, 10; and frequently elsewhere), and even overflows (for the sense of περισσεύω is probably not far removed from that of ὑπερπερισσεύω, as in Rom. 5:20; II Cor. 7:4), sothat it reaches not only fellow-Christians, in fulfilment of Christ’s “new commandment” (see N.T.C. on John 13:34), but even outsiders (5:15; cf. Gal. 6:10; cf. Matt. 5:43–48), being a love “toward one another and toward all.”

For the meaning of the noun love and of the verb to love see N.T.C. on John 13:35 and 21:15–17. The addition “just as we also (do) toward you” (that is, “just as we also abound and overflow in love toward you”) finds its commentary in preceding passages (see on 2:7–12; 2:17–3:1; 3:7–11; see also on 1:6).

13. The purpose (cf. 3:2) of this abounding and overflowing in love is expressed as follows: in order that he may strengthen⁷⁰ your hearts, sothat they may be blameless in holiness in the presence of our God and Father.

The Lord by means of love strengthens (see on 3:2) the inner purposes and desires. Hearts thus strengthened will be less prone to crave the unseparated life, the life of the world. Rather, they will tend in the direction of the wholly separated life, sothat, trusting entirely in Christ and in his redemption and having experienced the transforming influences of his Spirit, they will be blameless (cf. I Thess. 2:10), in a state and condition of holiness (separation from sin, consecration to God), and this in the very presence of our God and Father, that is, before his judgment-seat (Rom. 14:10).

This immediately introduces the thought of Christ’s second coming unto judgment, as is evident both from the parallel passage (5:23) and from the immediately following phrase at the coming of our Lord Jesus with all his saints.

With respect to this compound phrase there is wide disagreement among commentators. There is first of all a difference of opinion with respect to the term coming or Parousia, which we have defined as being “the return of the Lord in order to bless his people with his presence” (see on 2:19).⁷¹ But the main point of controversy has to do with the modifier with all his saints. And here again there are two problems that require solution:

a. What does this phrase modify?

b. What is the meaning of the word saints?

As to the first question, many commentators (for example, Van Leeuwen and Lenski) make this phrase dependent upon “in order that he may strengthen,” or connect it loosely with the entire first part of verse 13. The sense then would be somewhat on this order (starting with verse 12): “And as for you, may the Lord cause you to abound and to overflow in love … in order that he may strengthen your hearts sothat they with all his saints may be blameless in holiness in the presence of our God and Father at the coming of our Lord Jesus.”

We doubt, however, whether any reader (either of the Greek original or of the English translation) will mentally so construe the phrase. The translations (A.V., A.R.V., R.S.V., Weymouth, etc., etc.), in strict accordance with the original, place the words with all his saints immediately after at the coming of our Lord Jesus. In fact, though Lenski says that these two phrases should be separated by a comma, even in his own rendering he does not so separate them! (See R. C. H. Lenski, op. cit., p. 301, then p. 296.) Other versions indicate the right connection by translating: “when our Lord Jesus appears (or comes back) with all his people (or with all his consecrated ones).” Thus, for example, Goodspeed and Williams.

The reason we agree with the translators and not with some commentators (Van Leeuwen, Lenski) is that we regard the construction favored by the latter to be unnatural (so does also Frame, op. cit., p. 140). Surely, unless there is a sound reason for an exception, we should not depart from the rule that a phrase should be construed with the words nearest (or at least near) to it.

One sometimes wonders whether the difficulty of conceiving the saints as coming with the Lord has led to the unnatural construction. Whether or not one happens to belong to the camp of the Premillennialists, in all fairness to them one must admit that when they link with all his saints with the immediately preceding words, sothat we get, “at the coming of our Lord Jesus with all his saints,” they are entirely correct!

As we see it, they (as well as others who do not share their millennial views) are also correct in interpreting the term saints (ἅγιοι) as referring to the redeemed, and not to the angels. This introduces problem b. mentioned above. On this point we are in complete agreement with those commentators (like Van Leeuwen and Lenski) whose view with respect to the construction of the sentence we have just criticized. And, on the other hand, we are in complete disagreement here with Frame, who boldly translates “with all his angels” (op. cit., p. 136). Reasons for our position:

(1) Paul loves this word saints, using it again and again in his epistles, Not once does he employ it to indicate the angels, always the redeemed. Why then introduce an exception here in I Thess. 3:13?

(2) Paul in this same passage mentions the terms holiness (ἁγιωσύνη) and saints (ἅγιοι). In the original the two words are from the same root, just as are our words consecration and consecrated ones. Hence, those who at Christ’s coming will be blameless in holiness most likely resemble the redeemed saints.

(3) In the parallel passage (4:14), these saints are defined as those who have fallen asleep in Jesus. See on that verse.

It is certainly true that the angels will accompany Christ at his return (see on II Thess. 1:7; Matt. 25:31), but that is not taught here in I Thess. 3:13. Here the thought is that when the Lord Jesus (see on 1:1) returns, God will bring with him (exactly as is stated in 4:14) those who, throughout the ages, have lived the life of Christian separation from the world and of devotion to God. By God they had been “set apart” to his worship and service sothat, through the sanctifying power of the Holy Spirit, they had become saints “in experience as well as position” (to use a phrase employed by K. S. Wuest, Golden Nuggets, p. 72), and at death had entered the kingdom above. Not a single one of them will be left behind in heaven: all those who at death went to heaven — and therefore are now with him in heaven — will leave their celestial abodes at the very moment when the Lord begins his descent. Very quickly they will reunite with their bodies, which now become gloriously resurrected bodies, and will then immediately (together with those children of God who still survive on earth, and who will be changed “in a moment, in the twinkling of an eye”) ascend in order to meet the Lord.

This interpretation brings 3:13 into complete harmony with 4:13–18; see on that passage. It also shows that there is no need nor good reason to accept the theory, held by many (but not by all of our brothers in Christ, the) Premillennialists, according to which Christ comes first for his saints, and seven years later with his saints. The coming is one; but it is a coming both with and for his saints.

Synthesis of Chapter 3

See p. 80. Expression of Joy. Paul writes to the Thessalonians, informing them how he rejoices over Timothy’s report with respect to their continued spiritual progress even in the midst of persecution.

Verses 1–5. What moved Paul (or Paul after consultation with the others) to send Timothy

Paul informs the Thessalonians that the continued separation had at length become unbearable. Hence the decision had been reached to be left behind in Athens alone (which may mean either all alone or, perhaps preferably, alone with Silas), and to send Timothy to them, with this threefold purpose:

a. in order to strengthen the Thessalonians

b. in order to encourage them

c. in order to learn (and bring back information) about their faith.

In view of the fact that Thessalonica counted among its members some that were disorderly, some that were faint-hearted, and some that were weak (perhaps, prone to fall back into the immorality of heathendom), strengthening was necessary. In view of oppression and the valiant resolution to stand up under it encouragement was in order. In view of the constant and sinister attempt of the tempter to “lure away” God’s children from the faith, by striving to entice them with words of flattery, information about the state of their faith was desired.

In connection with this last point, one of the older commentators points out that the devil is often more dangerous when he fawns than when he roars: David won the victory over Satan in the field of battle (I Sam. 17:49), but in the cool of the evening on the housetop Satan won the victory over David.

Paul reminds the Thessalonians that, while the missionaries were still with them, the tribulation under which they were now suffering had been predicted again and again. “Forewarned is fore-armed.” Persecution that has been planned by God in his love and that happens “according to plan” should strengthen faith.

Verses 6–10. What comfort (or reason for rejoicing) Timothy’s report had brought

Timothy had returned and had brought tidings concerning the readers’ faith and love, their deficiencies, and their yearning to see Paul and Silas. On the whole (but note “the deficiencies”) the report had been very encouraging. It had given Paul and Silas a new lease on life. The great apostle gives expression to his feeling of inadequacy in attempting to bring a proper thank-offering to God. He informs the readers of his constant, intense, and earnest prayer for the privilege of returning to them in order to see them face to face and to supply the deficiencies of their faith.

Verses 11–13. The fervent wish

He expresses the fervent wish that his prayer may be heard and that, whether or not it be granted, the Lord may fill them with such an overflowing measure of love that their hearts may be strengthened, sothat there may be fruit for the day of judgment, when Jesus comes with all his saints.