yourselves know--We always candidly told you so ([1Th 3:4]; [Ac 14:22]). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet succeed in winning converts.
we--Christians.
appointed thereunto--by God's counsel ([1Th 5:9]).
4. that we should suffer--Greek, "that we are about (we are sure) to suffer" according to the appointment of God ([1Th 3:3]).
even as--"even (exactly) as it both came to pass and ye know"; ye know both that it came to pass, and that we foretold it (compare [Joh 13:19]). The correspondence of the event to the prediction powerfully confirms faith: "Forewarned, forearmed" [Edmunds]. The repetition of "ye know," so frequently, is designed as an argument, that being forewarned of coming affliction, they should be less readily "moved" by it.
5. For this cause--Because I know of your "tribulation" having actually begun ([1Th 3:4]).
when I--Greek, "when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we," [1Th 3:1]), could no longer contain myself (endure the suspense)."
I sent--Paul was the actual sender; hence the "I" here: Paul, Silas, and Timothy himself had agreed on the mission already, before Paul went to Athens: hence the "we," (see on [1Th 3:1]).
to know--to learn the state of your faith, whether it stood the trial ([Col 4:8]).
lest ... have tempted ... and ... be--The indicative is used in the former sentence, the subjunctive in the latter. Translate therefore, "To know ... whether haply the tempter have tempted you (the indicative implying that he supposed such was the case), and lest (in that case) our labor may prove to be in vain" (compare [Ga 4:11]). Our labor in preaching would in that case be vain, so far as ye are concerned, but not as concerns us in so far as we have sincerely labored ([Is 49:4]; [1Co 3:8]).
6. Join "now" with "come"; "But Timotheus having just now come from you unto us" [Alford]. Thus it appears (compare [Ac 18:5]) Paul is writing from Corinth.
your faith and charity--([1Th 1:3]; compare [2Th 1:3], whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers.
desiring greatly--Greek, "having a yearning desire for."
we also--The desires of loving friends for one another's presence are reciprocal.
7. over you--in respect to you.
in--in the midst of: notwithstanding "all our distress (Greek, 'necessity') and affliction," namely, external trials at Corinth, whence Paul writes (compare [1Th 3:6], with [Ac 18:5-10]).
8. now--as the case is; seeing ye stand fast.
we live--we flourish. It revives us in our affliction to hear of your steadfastness ([Psa 22:26]; 2Jo 3:4).
if--implying that the vivid joy which the missionaries "now" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation, [1Th 3:10]; therefore he subjoins the conditional clause, "if ye," &c. ([Php 4:1]).
9. For what thanks--what sufficient thanks?
render ... again--in return for His goodness ([Psa 116:12]).
for you--"concerning you."
for all the joy--on account of all the joy. It was "comfort," [1Th 3:7], now it is more, namely, joy.
for your sakes--on your account.
before our God--It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare [1Th 2:20]; [Joh 15:11]).
10. Night and day--(See on [1Th 2:9]). Night is the season for the saint's holiest meditations and prayers ([2Ti 1:3]).
praying--connected with, "we joy"; we joy while we pray; or else as Alford, What thanks can we render to God while we pray? The Greek implies a beseeching request.
exceedingly--literally, "more than exceeding abundantly" (compare [Ep 3:20]).
that which is lacking--Even the Thessalonians had points in which they needed improvement [Bengel], ([Lu 17:5]). Their doctrinal views as to the nearness of Christ's coming, and as to the state of those who had fallen asleep, and their practice in some points, needed correction ([1Th 4:1-9]). Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonishers of others.
11. Translate, "May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct," &c. The "Himself" stands in contrast with "we" ([1Th 2:18]); we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him ([2Th 2:16], ). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in [2Th 2:16], , the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer ([1Th 5:23]; [2Th 1:11]; 2:16; 3:5, 16) [Bengel]. Paul does not think the prosperous issue of a journey an unfit subject for prayer ([Ro 1:10]; ) [Edmunds]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.
12. The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' [1Th 3:10]) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare [1Th 3:13]), as in [2Th 3:5]. So the Holy Ghost is called "the Lord" ([2Co 3:17]). "Love" is the fruit of the Spirit ([Ga 5:22]), and His office is "to stablish in holiness" ([1Th 3:13]; [1Pe 1:2]).
13. your hearts--which are naturally the spring and seat of unholiness.
before God, even our Father--rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.
coming--Greek, "presence," or "arrival."
with all his saints--including both the holy angels and the holy elect of men ([1Th 4:14]; [Da 7:10]; [Zec 14:5]; [Mt 25:31]; [2Th 1:7]). The saints are "His" ([Ac 9:13]). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare [Re 14:5]. This verse (compare [1Th 3:12]) shows that "love" is the spring of true "holiness" ([Mt 5:44-48]; [Ro 13:10]; [Col 3:14]). God is He who really "stablishes"; Timothy and other ministers are but instruments ([1Th 3:2]) in "stablishing."
Chapter 4
[1Th 4:1-18]. Exhortations to Chastity; Brotherly Love; Quiet Industry; Abstinence from Undue Sorrow for Departed Friends, For at Christ's Coming All His Saints Shall Be Glorified.
1. Furthermore--Greek, "As to what remains." Generally used towards the close of his Epistles ([Ep 6:10]; [Php 4:8]).
then--with a view to the love and holiness ([1Th 3:12], ) which we have just prayed for in your behalf, we now give you exhortation.
beseech--"ask" as if it were a personal favor.
by, &c.--rather as Greek, "IN the Lord Jesus"; in communion with the Lord Jesus, as Christian ministers dealing with Christian people [Edmunds].
as ye ... received--when we were with you ([1Th 2:13]).
how--Greek, the "how," that is, the manner.
walk and ... please God--that is, "and so please God," namely, by your walk; in contrast to the Jews who "please not God" ([1Th 2:15]). The oldest manuscripts add a clause here, "even as also ye do walk" (compare [1Th 4:10]; ). These words, which he was able to say of them with truth, conciliate a favorable hearing for the precepts which follow. Also the expression, "abound more and more," implies that there had gone before a recognition of their already in some measure walking so.
2. by the Lord Jesus--by His authority and direction, not by our own. He uses the strong term, "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that they should understand he spake with divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. [1Co 7:10]; ; and [1Ti 1:5] ([1Th 4:18], where the subject accounts for the strong expression) are the exceptions. "The Lord" marks His paramount authority, requiring implicit obedience.