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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle gives further evidence of his love to the Thessalonians, reminding them of his sending Timothy to them, with the mention of his design therein and his inducements so to do, ver. 1-5. He acquaints them also with his great satisfaction at the return of Timothy, with good tidings concerning them, ver. 6-10. And concludes with fervent prayer for them, ver. 11, to the end.
Adam Clarke: Commentary on the Bible - 1831
St Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, Th1 3:1, Th1 3:2. Shows that trials and difficulties are unavoidable in the present state, Th1 3:3, Th1 3:4. Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, Th1 3:5-10. Prays also that God may afford him an opportunity of seeing them, Th1 3:11. And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, Th1 3:12, Th1 3:13.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter Th1 3:1-13 is a continuation of the course of thought pursued in the pRev_ious chapter, and seems designed to meet the same state of feeling existing in Thessalonica, and the same objection which some there urged against the apostle. The objection seems to have been, that be had really no attachment for them, and no regard for their welfare; that he had fled from them on the slightest danger, and that when the danger was passed he had not returned, but had left them to bear their afflictions alone. It appears to have been inferred from his long absence, that he had no solicitude for their welfare, and had brought them into difficulties, to escape from which, or to bear which. he was now indisposed to render any assistance. It was important, therefore, for him to remind them of what he had actually done, and to state his real feelings toward them. He refers them, therefore, to the following things as proof of his interest in them, and his affection for them:
(1) He had sent Timothy to them at great personal inconvenience, when he could not go himself: Th1 3:1-5.
(2) he had been greatly comforted by the report which Timothy had brought of their steadfastness in the faith; Th1 3:6-8. Every expression of their attachment to him had gone to his heart, and their faith and charity had been to him in his trials the source of unspeakable consolation. His very life depended, as it were, on their fidelity, and he says he should live and be happy if they stood fast in the Lord; Th1 3:8.
(3) he expresses again the earnest desire which he had to see them; says that it had been to him the subject of unceasing prayer night and day, and beseeches God again now that he would be pleased to direct his way to them; Th1 3:9-11.
(4) as a proof of affection, the chapter is closed with a fervent prayer that God would cause them to abound more and more in love, and would establish their hearts unblameable before him; Th1 3:12-13. The Thessalonians well knew the apostle Paul. They had had abundant proof of his love when he was with them; and if his enemies there had succeeded in any degree in causing their affection toward him to become cool, or to excite suspicions that he was not sincere, their love must have been rekindled, and their suspicions must have been entirely allayed by the expressions of attachment in this chapter. Language of warmer love, or of deeper interest in the welfare of others, it would not be possible to find anywhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th1 3:1, Saint Paul testifies his great love to the Thessalonians, partly by sending Timothy unto them to strengthen and comfort them; partly by rejoicing in their well-doing; Th1 3:10, and partly by praying for them, and desiring a safe coming unto them.
1 Thessalonians 3:1
John Gill
INTRODUCTION TO 1 THESSALONIANS 3
In this chapter the apostle expresses his great love to the Thessalonians, by sending Timothy to then, to establish and comfort them; and declares his satisfaction with the things he brought of them, and concludes the chapter with fervent prayers for them: such was his affection for them, that he chose rather to be left alone at Athens, and send Timothy to them, though so very dear and useful to him, as his characters show, to the end that they might be established and comforted, Th1 3:2 and not be shaken with the afflictions the apostles met with, seeing these were no other than what God had appointed them to; and besides, they had been apprized of them before hand by the apostle, Th1 3:3 but however, lest Satan should get an advantage of them, the apostle could not be easy without sending to know how things stood with them, Th1 3:5 next he proceeds to give an account of the success of this mission, and the satisfaction it gave him and his fellow ministers to hear of their faith and charity, their remembrance of them, and desire to see them, Th1 3:6 which comforted them under their afflictions, made them lively and cheerful, filled them with joy and thankfulness, and put them upon praying to God to see their face, and perfect what was lacking in their faith, Th1 3:7 and then follow the petitions themselves, which are made both to God the Father, and our Lord Jesus Christ, that their way might be directed to them, that they might increase and abound in love to one another, and to all men, as they did to them, and that God would establish them in holiness in his sight, at the coming of Christ, Th1 3:11.
John Wesley
We - Paul and Silvanus. Could bear no longer - Our desire and fear for you.
Robert Jamieson, A. R. Fausset and David Brown
PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM. (Th1 3:1-13)
Wherefore--because of our earnest love to you (Th1 2:17-20).
forbear--"endure" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.
left at Athens alone--See my Introduction. This implies that he sent Timothy from Athens, whither the latter had followed him. However, the "we" favors ALFORD'S view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them "resolved" to be "left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I," Th1 3:5, will express that the act of sending Timothy, when he arrived at Athens, was Paul's, while the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he uses, Th1 3:1, "we." The non-mention of Silas at Athens implies that he did not follow Paul to Athens as was at first intended; but Timothy did. Thus the history, Acts 17:14-15, accords with the Epistle. The word "left behind" (Greek) implies that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all "alone" in the great city.
3:13:1: Վասն որոյ ո՛չ եւս ունիմք ժոյժ, զի բարւո՛ք թուեցաւ մեզ միա՛յն մնալ յԱթէնս[4575]. [4575] Ոմանք. Ոչ ունիմ ժոյժ... մնալ միայն։
1 Ի վերջոյ, չհամբերեցինք այլեւս, որովհետեւ բարւոք թուաց մեզ միայնակ մնալ Աթէնքում.
3 Վերջապէս՝ ա՛լ չկրնալով աւելի համբերել, աղէկ երեւցաւ որ ես առանձինն Աթէնք մնամ,
Վասն որոյ ոչ եւս ունիմք ժոյժ, զի բարւոք թուեցաւ մեզ միայն մնալ յԱթէնս:

3:1: Վասն որոյ ո՛չ եւս ունիմք ժոյժ, զի բարւո՛ք թուեցաւ մեզ միա՛յն մնալ յԱթէնս[4575].
[4575] Ոմանք. Ոչ ունիմ ժոյժ... մնալ միայն։
1 Ի վերջոյ, չհամբերեցինք այլեւս, որովհետեւ բարւոք թուաց մեզ միայնակ մնալ Աթէնքում.
3 Վերջապէս՝ ա՛լ չկրնալով աւելի համբերել, աղէկ երեւցաւ որ ես առանձինն Աթէնք մնամ,
zohrab-1805▾ eastern-1994▾ western am▾
3:11: И потому, не терпя более, мы восхотели остаться в Афинах одни,
3:1  διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν ἀθήναις μόνοι,
3:1. Διὸ (Through-which) μηκέτι (lest-if-to-a-one) στέγοντες ( shielding ) ηὐδοκήσαμεν (we-had-goodly-thought-unto) καταλειφθῆναι (to-have-been-remaindered-down) ἐν (in) Ἀθήναις (unto-Athene') μόνοι , ( alone ,"
3:1. propter quod non sustinentes amplius placuit nobis remanere Athenis solisFor which cause, forbearing no longer, we thought it good to remain at Athens alone.
1. Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone;
Wherefore when we could no longer forbear, we thought it good to be left at Athens alone:

1: И потому, не терпя более, мы восхотели остаться в Афинах одни,
3:1  διὸ μηκέτι στέγοντες εὐδοκήσαμεν καταλειφθῆναι ἐν ἀθήναις μόνοι,
3:1. propter quod non sustinentes amplius placuit nobis remanere Athenis solis
For which cause, forbearing no longer, we thought it good to remain at Athens alone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Не будучи более в состоянии выносить разлуки, Ап. Павел послал в Фес. Тимофея, которого он называет здесь "братом" (смотри 2Кор. I:1; Кол I:1; Флм I:1), "служителем Божиим" (1Тим. IV:6; diakonoV tou Qeou - по контрасту с douloV - означает слугу в отношении к его делу) и "сотрудником" в благовествовании. Все эти эпитеты даны ему не для того, чтобы показать на величие утраты, которую понес Ап. П. в лице Тимофея послав его в Ф., сколько для того, чтобы указать Ф. на важность его миссии (2Кор. VIII:18; Флп II:20). Суть последней заключалась в том, чтобы утвердить Ф. и поощрить их веру, чтобы никто среди них не был совращен с пути истины посреди тех скорбей, которые пали на них. Об этих скорбях Ап. уже говорил им раньше. Не разумеет ли здесь Ап. и те скорби, которые должны были придти пред наступлением "дня Господня"?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mission of Timothy.A. D. 51.
1 Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; 2 And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith: 3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. 4 For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know. 5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

In these words the apostle gives an account of his sending Timothy to the Thessalonians. Though he was hindered from going to them himself, yet his love was such that he could not forbear sending Timothy to them. Though Timothy was very useful to him, and he could not well spare him, yet Paul was content, for their good, to be left alone at Athens. Note, Those ministers do not duly value the establishment and welfare of their people who cannot deny themselves in many things for that end. Observe,

I. The character he gives of Timothy (v. 2): We sent Timotheus, our brother. Elsewhere he calls him his son; here he calls him brother. Timothy was Paul's junior in age, his inferior in gifts and graces, and of a lower rank in the ministry: for Paul was an apostle, and Timothy but an evangelist; yet Paul calls him brother. This was an instance of the apostle's humility, and showed his desire to put honour upon Timothy and to recommend him to the esteem of the churches. He calls him also a minister of God. Note, Ministers of the gospel of Christ are ministers of God, to promote the kingdom of God among men. He calls him also his fellow-labourer in the gospel of Christ. Note, Ministers of the gospel must look upon themselves as labourers in the Lord's vineyard; they have an honourable office and hard work, yet a good work. This is a true saying, If any man desire the office of a bishop, he desires a good work, 1 Tim. iii. 1. And ministers should look upon one another, and strengthen one another's hands, not strive and contend one with another (which will hinder their work), but strive together to carry on the great work they are engaged in, namely, to preach and publish the gospel of Christ, and to persuade people to embrace and entertain it and live suitably thereto.

II. The end and design why Paul sent Timothy: To establish you and to comfort you concerning your faith, v. 2. Paul had converted them to the Christian faith, and now he was desirous that they might be confirmed and comforted, that they might confirmed in the choice they had made of the Christian religion, and comforted in the profession and practice of it. Note, The more we are comforted, the more we shall be confirmed, because, when we find pleasure in the ways of God, we shall thereby be engaged to continue and persevere therein. The apostle's design was to establish and comfort the Thessalonians concerning their faith,--concerning the object of their faith, namely, the truths of the gospel, and particularly that Jesus Christ was the Saviour of the world, and so wise and good, so powerful and faithful, that they might rely upon him,--concerning the recompence of faith, which was more than sufficient to balance all their losses and reward all their labours.

III. The motive inducing Paul to send Timothy for this end, namely, a godly fear or jealousy, lest they should be moved from the faith of Christ, v. 3. He was desirous that no man, no one among them, should be moved or shaken in mind, that they should not apostatize or waver in the faith. And yet,

1. He apprehended there was danger, and feared the consequence.

(1.) There was danger, [1.] By reason of affliction and persecution for the sake of the gospel, v. 3. These Thessalonians could not but perceive what afflictions the apostles and preachers of the gospel met with, and this might possibly stumble them; and also those who made profession of the gospel were persecuted, and without doubt these Thessalonians themselves were afflicted. [2.] By reason of the tempter's subtlety and malice. The apostle was afraid lest by any means the tempter had tempted them, v. 5. The devil is a subtle and unwearied tempter, who seeks an opportunity to beguile and destroy us, and takes all advantages against us, both in a time of prosperity and adversity; and he has often been successful in his attacks upon persons under afflictions. He has often prejudiced the minds of men against religion on account of the sufferings its professors are exposed to. We have reason therefore to be jealous over ourselves and others, lest we be ensnared by him.

(2.) The consequence the apostle feared was lest his labour should be in vain. And thus it would have been, if the tempter had tempted them, and prevailed against them, to move them from the faith. They would have lost what they had wrought, and the apostle would have lost what he laboured for. Note, It is the devil's design to hinder the good fruit and effect of the preaching of the gospel. If he cannot hinder ministers from labouring in the word and doctrine, he will, if he be able, hinder them of the success of their labours. Note also, Faithful ministers are much concerned about the success of their labours. No one would willingly labour in vain; and ministers are loth to spend their strength, and pains, and time, for nought.

2. To prevent this danger, with its bad consequence, the apostle tells them what care he took in sending Timothy, (1.) To put them in mind of what he had told them before concerning suffering tribulation (v. 4), he says (v. 3), We are appointed thereunto, that is, unto afflictions. So is the will and purpose of God that through many afflictions we must enter into his kingdom. Their troubles and persecutions did not come by chance, not merely from the wrath and malice of the enemies of religion, but by the appointment of God. The event only came to pass according as God had determined, and they knew he had told them before it would be; so that they should not think it strange, and, being fore-warned, they should be fore-armed. Note, The apostles were so far from flattering people with an expectation of worldly prosperity in religion that, on the contrary, they told them plainly they must count upon trouble in the flesh. And herein they followed the example of their great Master, the author or our faith. Besides, it might prove a confirmation of their faith, when they perceived that it only happened to them as was predicted before. (2.) To know their faith, that so he might inform the apostles whether they remained stedfast under all their sufferings, whether their faith failed or not, because, if their faith did not fail, they would be able to stand their ground against the tempter and all his temptations: their faith would be a shield, to defend them against all the fiery darts of the wicked, Eph. vi. 16.
Adam Clarke: Commentary on the Bible - 1831
3:1: Wherefore, when we could no longer, etc. - The apostle was anxious to hear of their state, and as he could obtain no information without sending a messenger express, he therefore sent Timothy from Athens; choosing rather to be left alone, than to continue any longer in uncertainty relative to their state.
Albert Barnes: Notes on the Bible - 1834
3:1: Wherefore - See Th1 2:18. This particle (διὸ dio) is designed here to refer to another proof of his affection for them. One evidence had been referred to in his strong desire to visit them, which he had been unable to accomplish Th1 2:18, and he here refers to another - to wit, the fact that he had sent Timothy to them.
We could no longer forbear - That is, when I could not Th1 3:5, for there is every evidence that Paul refers to himself only though he uses the plural form of the word. There was no one with him at Athens after he had sent Timothy away Act 17:15; Act 18:5, and this shows that when, in Th1 2:6, he uses the term apostles in the plural number, he refers to himself only, and does not mean to give the name to Timothy and Silas. If this be so, Timothy and Silas are nowhere called "apostles" in the New Testament. The word rendered here "could forbear" (στέγοντες stegontes), means, properly, "to cover, to conceal;" and then to hide or conceal anger, impatience, weariness, etc.; that is, to hold out as to anything, to bear with, to endure. It is rendered suffer in Co1 9:12; beareth, Co1 13:7; and forbear, Th1 3:1, Th1 3:5. It is not elsewhere used in the New Testament. It means that he could no longer bear up under, hide, or suppress his impatience in regard to them - his painful emotions - his wish to know of their state; and he therefore sent Timothy to them.
We thought it good - I was willing to suffer the inconvenience of parting with him in order to show my concern for you.
To be left at Athens alone - Paul had been conducted to Athens from Berea, where he remained until Silas and Timothy could come to him; Act 17:15. It appears from the statement here that Timothy had joined him there, but such was his solicitude for the church at Thessalonica, that he very soon after sent him there, and chose to remain himself alone at Athens. Why he did not himself return to Thessalonica, is not stated. It is evidently implied here that it was a great personal inconvenience for him thus to part with Timothy, and to remain alone at Athens, and that he evinced the strong love which he had for the church at Thessalonica by being willing to submit to it. What that inconvenience consisted in, he has not stated, but it is not difficult to understand,
(1) he was among total strangers, and, when Timothy was gone, without an acquaintance or friend.
(2) the aid of Timothy was needed in order to prosecute the work which he contemplated. He had requested that Timothy should join him as soon as possible when he left Berea Act 17:15, and he evidently felt it desirable that in preaching the gospel in that city he should have all the assistance he could obtain. Yet he was willing to forego those comforts and advantages in order to promote the edification of the church at Thessalonica.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: when: Th1 3:5, Th1 2:17; Jer 20:9, Jer 44:22; Co2 2:13, Co2 11:29, Co2 11:30
we thought: Act 17:15
1 Thessalonians 3:2
John Gill
Wherefore when we could no longer forbear,.... Or "bear", as the word properly signifies; or "bear that", as the Ethiopic version reads; that is, "that desire", as the Arabic version renders it; that ardent and longing desire of seeing them again, expressed in the latter part of the preceding chapter; which was as fire in their bones, and was retained with great pain and uneasiness; but now they could hold it no longer, and like Jeremiah, Jer 20:9 were weary with forbearing, and could not stay; or it was like a burden, which they stood up under as long as they could, even Paul, Silas, and Timothy, but now it became insupportable:
we thought it good to be left at Athens alone: that is, Paul and Silas, or Paul only, speaking of himself in the plural number; for he seems to have been alone at Athens, at least at last; he considering everything, thought it most fit and advisable when at Athens, where he waited for Silas and Timothy, having ordered them to come thither to him from Berea, Acts 17:14 either to send orders to Berea for Timothy to go from thence to Thessalonica, to know the state of affairs there, and Silas elsewhere; or if they came to him to Athens, of which Luke gives no account, he immediately dispatched Timothy to Thessalonica, and Silas to some other part of Macedonia, for from thence they came to him at Corinth, Acts 18:5 such was his desire of knowing how things were at Thessalonica, that he chose rather to be left alone at Athens, disputing with the unbelieving Jews, and Heathen philosophers of the Epicurean and Stoic sects, sustaining all their scoffs and jeers alone; and was content to be without his useful companions, Silas and Timothy, who might have been assisting to him at Athens, in hope of hearing of his dear friends at Thessalonica.
3:23:2: եւ առաքեցաք զՏիմոթէո՛ս զեղբա՛յր մեր եւ զգործակի՛ց աւետարանին Աստուծոյ, եւ Հօրն Քրիստոսի, հաստատել զձեզ՝ եւ մխիթարել վասն հաւատոցն ձերոց։ վջ
2 բայց ուղարկեցինք Տիմոթէոսին՝ մեր եղբօրն ու Աստծու եւ Քրիստոսի Հօր Աւետարանի մեր գործակցին՝[2] ամրապնդելու ձեզ եւ մխիթարելու ձեր հաւատի համար,[2] 2. Յուն. լաւ բն. ունեն... որ կանչում է...
2 Բայց Տիմոթէոս՝ մեր եղբայրը ու Աստուծոյ պաշտօնեան եւ մեր գործակիցը Քրիստոսին աւետարանին մէջ՝ ղրկենք ձեզ հաստատելու ու մխիթարելու ձեր հաւատքին համար.
եւ առաքեցաք զՏիմոթէոս զեղբայր [10]մեր եւ զգործակից աւետարանին Աստուծոյ եւ Հօրն Քրիստոսի``, հաստատել զձեզ եւ մխիթարել վասն հաւատոցն ձերոց:

3:2: եւ առաքեցաք զՏիմոթէո՛ս զեղբա՛յր մեր եւ զգործակի՛ց աւետարանին Աստուծոյ, եւ Հօրն Քրիստոսի, հաստատել զձեզ՝ եւ մխիթարել վասն հաւատոցն ձերոց։ վջ
2 բայց ուղարկեցինք Տիմոթէոսին՝ մեր եղբօրն ու Աստծու եւ Քրիստոսի Հօր Աւետարանի մեր գործակցին՝[2] ամրապնդելու ձեզ եւ մխիթարելու ձեր հաւատի համար,
[2] 2. Յուն. լաւ բն. ունեն... որ կանչում է...
2 Բայց Տիմոթէոս՝ մեր եղբայրը ու Աստուծոյ պաշտօնեան եւ մեր գործակիցը Քրիստոսին աւետարանին մէջ՝ ղրկենք ձեզ հաստատելու ու մխիթարելու ձեր հաւատքին համար.
zohrab-1805▾ eastern-1994▾ western am▾
3:22: и послали Тимофея, брата нашего и служителя Божия и сотрудника нашего в благовествовании Христовом, чтобы утвердить вас и утешить в вере вашей,
3:2  καὶ ἐπέμψαμεν τιμόθεον, τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ θεοῦ ἐν τῶ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν
3:2. καὶ (and) ἐπέμψαμεν (we-dispatched) Τιμόθεον, (to-a-Timotheos,"τὸν (to-the-one) ἀδελφὸν (to-brethrened) ἡμῶν (of-us) καὶ (and) διάκονον (to-a-raiser-through) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"εἰς (into) τὸ (to-the-one) στηρίξαι (to-have-stablished-to) ὑμᾶς (to-ye) καὶ (and) παρακαλέσαι (to-have-called-beside-unto) ὑπὲρ (over) τῆς (of-the-one) πίστεως (of-a-trust) ὑμῶν (of-ye,"
3:2. et misimus Timotheum fratrem nostrum et ministrum Dei in evangelio Christi ad confirmandos vos et exhortandos pro fide vestraAnd we sent Timothy, our brother and the minister of God in the gospel of Christ, to confirm you and exhort you concerning your faith:
2. and sent Timothy, our brother and God’s minister in the gospel of Christ, to establish you, and to comfort concerning your faith;
And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

2: и послали Тимофея, брата нашего и служителя Божия и сотрудника нашего в благовествовании Христовом, чтобы утвердить вас и утешить в вере вашей,
3:2  καὶ ἐπέμψαμεν τιμόθεον, τὸν ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ θεοῦ ἐν τῶ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαι ὑπὲρ τῆς πίστεως ὑμῶν
3:2. et misimus Timotheum fratrem nostrum et ministrum Dei in evangelio Christi ad confirmandos vos et exhortandos pro fide vestra
And we sent Timothy, our brother and the minister of God in the gospel of Christ, to confirm you and exhort you concerning your faith:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: Timotheus, our brother - It appears that Timothy was but a youth when converted to God; he had now however been some years in the work of God; Paul therefore calls him his brother, being one of the same Christian family, a son of God by adoption: elsewhere he calls him his own son, Ti1 1:2; and his dearly beloved son, Ti2 1:2; because he was brought to the knowledge of the true God, and to salvation by Christ, through the apostle's instrumentality. See the preface to the First Epistle to Timothy.
Minister of God - Employed by God to preach the Gospel; this was God's work, and he had appointed Timothy to do it, and to do it at this time in conjunction with St. Paul; and therefore he calls him his fellow laborer. There were no sinecures then; preaching the Gospel was God's work; the primitive preachers were his workmen, and labored in this calling. It is the same still, but who works?
Albert Barnes: Notes on the Bible - 1834
3:2: And sent Timotheus - That is, evidently, he sent him from Athens - for this is the fair construction of the passage. But in the history Acts 17 there is no mention that Timothy came to Athens at all, and it may be asked how this statement is reconcilable with the record in the Acts ? It is mentioned there that "the brethren sent away Paul (from Berea) to go, as it were, to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him to Athens;" Act 17:14-15. The history further states, that after Paul had remained some time at Athens, he went to Corinth, where he was joined by Timothy and Silas, who came to him "from Macedonia;" Act 18:5. But in order to reconcile the account in the Acts with the statement before us in the Epistle, it is necessary to suppose that Timothy had come to Athens. In reconciling these accounts, we may observe, that though the history does not expressly mention the arrival of Timothy at Athens, yet there are circumstances mentioned which render this extremely probable.
First, as soon as Paul reached Athens, he sent a message back to Silas and Timothy to come to him as soon as possible, and there is every probability that this request would be obeyed; Act 17:15. Secondly, his stay at Athens was on purpose that they might join him there. "Now while Paul waited for them at Athens, his spirit was stirred within him;" Act 17:16. Thirdly, his departure from Athens does not appear to have been in any sort hastened or abrupt. He had an opportunity of seeing the city Act 17:23; he disputed in the synagogue and in the market "daily" Act 17:17; he held a controversy with the philosophers Act 17:18-22; he made converts there Act 17:24, and "after these things" he calmly went to Corinth. There was no tumult or excitement, and it is not suggested that he was driven away, as in other places, because his life was in danger. There was, therefore, ample time for Timothy to come to him there - for Paul was at liberty to remain as long as he pleased, and as he stayed there for the express purpose of having Timothy and Silas meet him, it is to be presumed that his wish was in this respect accomplished.
Fourthly, the sending back of Timothy to Macedonia, as mentioned in the Epistle, is a circumstance which will account for the fact mentioned in Act 18:5, that Timothy came to him "at Corinth," instead of at Athens. He had given directions for him to meet him at Athens Act 17:15, but the history mentions only that he met him, after a long delay, at Corinth. This delay, and this change of place, when they rejoined each other for the purpose of laboring together, can only be accounted for by the supposition that Timothy had come to him at Athens, and had been immediately sent back to Macedonia, with instructions to join him again at Corinth. This is one of the "undesigned coincidences" between the history in the Acts of the Apostles and the epistles of Paul, of which Paley (Hor. Paul.) has made so good use in demonstrating the genuineness of both. "The epistle discloses a fact which is not preserved in the history; but which makes what is said in the history more significant, probable, and consistent. The history bears marks of an omission; the epistle furnishes a circumstance which supplies that omission."
Our brother - See the notes at Col 1:1. The mention of his being a "brother" is designed to show his interest in the church there. He did not send one whose absence would be no inconvenience to him, or for whom he had no regard. He sent one who was as dear to him as a brother.
And minister of God - Another circumstance showing his affection for them. He did not send a layman, or one who could not be useful with him or to them, but he sent one fully qualified to preach to them, and to break to them the bread of life. One of the richest tokens of affection which can be shown to any people, is to send to them a faithful minister of God.
And our fellow-labourer in the gospel of Christ - A third token of affectionate interest in their welfare. The meaning is, "I did not send one whom I did not want, or who could be of no use here, but one who was a fellow-laborer with me, and whose aid would have been of essential service to me. In parting with him, therefore, for your welfare I showed a strong attachment for you. I was willing to endure personal inconvenience, and additional toil, in order to promote your welfare."
To establish you - To strengthen you; to make you firm - στηρίξαι stē rixai This was to be done by presenting such considerations as would enable them to maintain their faith steadfastly in their trials.
And to comfort you concerning your faith - It is evident that they were suffering persecution on account of their faith in the Lord Jesus; that is, for their belief in him as a Saviour. The object of sending Timothy was to suggest such topics of consolation as would sustain them in their trials - that is, that he was the Son of God; that the people of God had been persecuted in all ages; that God was able to support them, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Timotheus: Act 16:1, Act 17:14, Act 17:15, Act 18:5
our brother: Rom 16:21; Co1 4:17, Co1 16:10, Co1 16:11, Co1 16:12; Co2 1:19, Co2 2:13, Co2 8:23; Eph 6:21; Phi 2:19-25; Col 1:7, Col 4:9, Col 4:12
to establish: Th1 3:13; Act 14:22, Act 14:23, Act 16:5; Eph 6:22; Phi 1:25
1 Thessalonians 3:3
John Gill
And sent Timotheus our brother,.... In a spiritual relation, having the same heavenly Father, and belonging to the same Jerusalem, which is free, and the mother of us all; of the same household and in the same relation to Christ, the firstborn among many brethren; or their brother in the ministry, who was employed in the same business, and did the same work they did; or he is so called, on account of that strict and intimate friendship which subsisted between them, by virtue of which they stuck as close as brethren, or closer to one another than brethren usually do:
and minister of God; of his making, and not man's; of his calling and sending, and of his blessing and succeeding; and who was a minister of the things of God, of the mysteries of God, of the truths of his Gospel; and who ministered according to the ability God gave him, and was faithful to him:
and our fellow labourer in the Gospel of Christ; he was a labourer, and not a loiterer in the Lord's vineyard; one that laboured in the word and doctrine, that studied to show himself a workman, that gave himself wholly to meditation, reading, exhortation, and doctrine, and preached the word in season and out of season and was a fellow labourer with him who laboured more abundantly than any of the apostles; and not in the law, but in the Gospel, even in the Gospel of Christ, of which he is the sum and substance, author and preacher. The Vulgate Latin and Ethiopic versions leave out these words, and so do Beza's ancient copy and the Alexandrian manuscript, "and our fellow labourers", reading the latter part of the clause in connection with the former thus, "a minister of God in the Gospel of Christ", as the former of these versions, "in the doctrine of Christ", as the latter. These characters are given of Timothy, partly to show what honour was done the Thessalonians, in sending such a messenger to them; and partly that they might receive him with the greater respect, and treat him according to his character, office, and dignity; and chiefly to observe to them the apostle's great affection for them, in parting with so dear and useful a minister for their good and advantage, as follows:
to establish you; which though the work of God, it is usually done by the ministry of the word; and then is the end of the Gospel ministration answered to the churches, when they are established by it; for notwithstanding the saints are in a stable condition, as in the arms of love, and in the hands of Christ, and in the covenant of grace, and upon the rock of ages, and in a state of regeneration, justification, and adoption, from whence they can never fall totally and finally; yet they are often very unstable in their hearts and frames, in the exercise of grace, and discharge of duty, and in their adherence to the cause and interest, Gospel and ordinances of Christ, through the prevalence of corruption, the temptations of Satan, and the reproaches and persecutions of men: and these Thessalonians were young converts, and just planted together as a church; and at their first setting out, sustained a considerable shock of afflictions, which made the apostle concerned for their establishment in the faith which they had received:
and to comfort you concerning your faith. This is another end of the Gospel ministry, to comfort afflicted minds, and distressed consciences; it is the will of God that his people should be spoke comfortably to; the doctrines of the Gospel are calculated for that purpose, and the ministers of it should be Barnabases, sons of consolation. These saints might be in some doubt about the grace of faith, whether it was right or not, or about the doctrine of faith they had received; and therefore Timothy is sent to comfort them under their afflictions, which might have created these doubts, and to remove them, by showing them that their faith was like precious faith with the apostles; and that the doctrine of faith they embraced was the faith once delivered to the saints, and was the true faith of Christ: the words will bear to be rendered, "to exhort you concerning your faith", as the Vulgate Latin version renders them; that is, to exhort you to continue in the faith, to stand fast in it, in the exercise of the grace of faith, and in the doctrine of faith, and in the profession of both. The Syriac version renders it, "to ask", or inquire of you concerning your faith, being willing to know how it stood, since they left them, as in Th1 3:5.
Robert Jamieson, A. R. Fausset and David Brown
minister of God and our fellow labourer--Some oldest manuscripts read, "fellow workman with God"; others, "minister of God." The former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by 1Cor 3:9; 2Cor 6:1. The English Version reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our brother" here; but in 1Cor 4:17, "my son." He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character (Ti1 4:12; Ti1 5:23). "Gospel ministers do the work of God with Him, for Him, and under Him" [EDMUNDS].
establish--Greek, "confirm." In Th2 3:3, GOD is said to "stablish": He is the true establisher: ministers are His "instruments."
concerning--Greek, "in behalf of," that is, for the furtherance of your faith. The Greek for "comfort" includes also the idea, "exhort." The Thessalonians in their trials needed both (Th1 3:3; compare Acts 14:22).
3:33:3: Զի մի՛ տաղտկայցէք ՚ի նեղութիւնսս յայսոսիկ. քանզի դուք ինքնի՛ն իսկ գիտէք, զի ՚ի սո՛յն կամք.
3 որպէսզի չսասանուէք այս նեղութիւնների մէջ. դուք ինքներդ իսկ գիտէք, որ այս բանի համար ենք սահմանուած,
3 Որպէս զի այս նեղութիւններուն մէջ ձեզմէ մէ՛կը չխախտի. վասն զի դուք ինքնիրեննիդ գիտէք թէ մենք ատոնց համար կեցեր ենք։
Զի մի՛ տաղտկայցէք ի նեղութիւնսս յայսոսիկ. քանզի դուք ինքնին իսկ գիտէք զի ի սոյն կամք:

3:3: Զի մի՛ տաղտկայցէք ՚ի նեղութիւնսս յայսոսիկ. քանզի դուք ինքնի՛ն իսկ գիտէք, զի ՚ի սո՛յն կամք.
3 որպէսզի չսասանուէք այս նեղութիւնների մէջ. դուք ինքներդ իսկ գիտէք, որ այս բանի համար ենք սահմանուած,
3 Որպէս զի այս նեղութիւններուն մէջ ձեզմէ մէ՛կը չխախտի. վասն զի դուք ինքնիրեննիդ գիտէք թէ մենք ատոնց համար կեցեր ենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: чтобы никто не поколебался в скорбях сих: ибо вы сами знаете, что так нам суждено.
3:3  τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσιν ταύταις. αὐτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα·
3:3. τὸ (to-the-one) μηδένα (to-lest-moreover-one) σαίνεσθαι (to-be-wagged) ἐν (in) ταῖς (unto-the-ones) θλίψεσιν (unto-pressings) ταύταις. (unto-the-ones-these) αὐτοὶ (Them) γὰρ (therefore) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) εἰς (into) τοῦτο (to-the-one-this) κείμεθα : ( we-situate )
3:3. ut nemo moveatur in tribulationibus istis ipsi enim scitis quod in hoc positi sumusThat no man should be moved in these tribulations: for yourselves know that we are appointed thereunto.
3. that no man be moved by these afflictions; for yourselves know that hereunto we are appointed.
That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto:

3: чтобы никто не поколебался в скорбях сих: ибо вы сами знаете, что так нам суждено.
3:3  τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσιν ταύταις. αὐτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα·
3:3. ut nemo moveatur in tribulationibus istis ipsi enim scitis quod in hoc positi sumus
That no man should be moved in these tribulations: for yourselves know that we are appointed thereunto.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: That no man should be moved - That is, caused to apostatize from Christianity.
We are appointed thereunto - Εις τουτο κειμεθα· We are exposed to this, we lie open to such, they are unavoidable in the present state of things; as the Latins say, sic est sors nostra, "this is our lot." God appoints nothing of this kind, but he permits it: for he has made man a free agent.
Albert Barnes: Notes on the Bible - 1834
3:3: That no man should be moved - The word rendered "moved" (σαίνω sainō) occurs nowhere else in the New Testament. It properly means to wag, to move to and fro, as of dogs which wag their tails in fondness (Hom. Od. K. 216. AEl. A. N. 10:7. Ovid. 14:258); then to caress, to fawn upon, to flatter; then to move or waver in mind - as from fear; to dread, to tremble. See Passow and Wetstein. Here the sense is, to be so moved or agitated by fear, or by the terror of persecution, as to forsake their religion. The object of sending Timothy was, that they might not be thus moved, but that amidst all opposition they might adhere steadfastly to their religion.
These afflictions - See the notes at Th1 2:14.
For yourselves know that we are appointed thereunto - It is not quite certain whether by the word "we" here the apostle refers to himself; or to himself and the Thessalonians; or to Christians in general. On either supposition what he says is true, and either would meet the case. It would be most to the purpose, however, to suppose that he means to state the general idea that all Christians are exposed to persecution and could not hope to avoid it. It would then appear that the Thessalonians had partaken only of the common lot. Still there may have been a special reference to the fact that Paul and his fellow-laborers there were subjected to trials; and if this be the reference, then the idea is, that the Thessalonians should not be "moved" by their trials, for even their teachers were not exempt. Even their enemies could not say that the apostle and his co-workers were impostors, for they had persevered in preaching the gospel when they knew that these trials were coming upon them. The phrase, "we are appointed thereunto," means that such was the divine arrangement. No one who professed Christianity could hope to be exempted from trial, for it was the common lot of all believers; compare Co1 4:9 note; Ti2 3:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: moved: Psa 112:6; Act 2:25, Act 20:24, Act 21:13; Rom 5:3; Co1 15:58; Eph 3:13; Phi 1:28; Col 1:23; Th2 1:4; Ti2 1:8; Pe1 4:12-14; Rev 2:10, Rev 2:13
we are: Th1 5:9; Mat 10:16-18, Mat 24:9, Mat 24:10; Luk 21:12; Joh 15:19-21, Joh 16:2, Joh 16:33; Act 9:16; Act 14:22, Act 20:23, Act 21:11, Act 21:13; Rom 8:35-37; Co1 4:9; Ti2 3:11, Ti2 3:12; Pe1 2:21, Pe1 4:12
1 Thessalonians 3:4
Geneva 1599
That no man should be moved by these afflictions: (1) for yourselves know that we are appointed thereunto.
(1) The will of God, who calls his own on this condition, to bring them to glory by affliction, is a most sure remedy against all afflictions.
John Gill
That no man should be moved by these afflictions,.... Which the apostle endured for the sake of preaching the Gospel among them, and which he feared might be a means of troubling their minds, of shaking their faith, and moving them from the hope of the Gospel; for though none of these things moved him, who was an old soldier of Christ, and used to hardness, and an apostle of Christ; yet these were young converts, and not used to such things, and therefore might be staggered at them, and be offended, as stony ground hearers are; and though the apostle hoped better things of them, yet was he concerned for them, that no one among them might be unhinged by them, or succumb under them:
for yourselves know that we are appointed thereunto; by the immutable decree of God: afflictions, as to their nature, measure, and duration, are appointed for the people of God, and they are appointed for them; this is the case of all who will live godly in Christ Jesus, and especially of Gospel ministers; of which these saints had been apprized by the apostle, and therefore was nothing new, unheard of, and unexpected, or to be looked upon as a strange thing; and seeing this was the appointment of heaven, and the will of God, they should be patiently endured, and quietly submitted to.
John Wesley
We are appointed hereto - Are in every respect laid in a fit posture for it, by the very design and contrivance of God himself for the trial and increase of our faith and all other graces. He gives riches to the world; but stores up his treasure of wholesome afflictions for his children.
Robert Jamieson, A. R. Fausset and David Brown
moved--"shaken," "disturbed." The Greek is literally said of dogs wagging the tail in fawning on one. Therefore TITTMANN explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So ELSNER and BENGEL, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart itself in flatteries, which it needs strong faith to overcome.
yourselves know--We always candidly told you so (Th1 3:4; Acts 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 (Th1 5:9).
3:43:4: քանզի մինչ առ ձե՛զն իսկ էաք՝ յառաջագո՛յն ասեաք ձեզ, թէ նեղութիւնք հասանելո՛ց են ՚ի վերայ մեր. որպէս եւ եղեւ՛ իսկ՝ եւ գիտացէք[4576]։ [4576] Ոմանք. Որպէս եղեւ իսկ՝ եւ գի՛՛։
4 քանի որ, մինչ ձեզ մօտ էինք, առաջուց ասում էինք ձեզ, թէ նեղութիւններ են հասնելու մեր վրայ. ինչպէս որ եղաւ իսկ. եւ դուք գիտէք այդ:
4 Քանզի երբ մենք ձեր քով էինք, սկիզբէն ձեզի կ’ըսէինք թէ նեղութիւններու պիտի հանդիպինք, ինչպէս եղաւ ալ ու գիտէք։
քանզի մինչ առ ձեզն իսկ էաք, յառաջագոյն ասէաք ձեզ թէ նեղութիւնք հասանելոց են ի վերայ մեր, որպէս եւ եղեւ իսկ, եւ գիտացէք:

3:4: քանզի մինչ առ ձե՛զն իսկ էաք՝ յառաջագո՛յն ասեաք ձեզ, թէ նեղութիւնք հասանելո՛ց են ՚ի վերայ մեր. որպէս եւ եղեւ՛ իսկ՝ եւ գիտացէք[4576]։
[4576] Ոմանք. Որպէս եղեւ իսկ՝ եւ գի՛՛։
4 քանի որ, մինչ ձեզ մօտ էինք, առաջուց ասում էինք ձեզ, թէ նեղութիւններ են հասնելու մեր վրայ. ինչպէս որ եղաւ իսկ. եւ դուք գիտէք այդ:
4 Քանզի երբ մենք ձեր քով էինք, սկիզբէն ձեզի կ’ըսէինք թէ նեղութիւններու պիտի հանդիպինք, ինչպէս եղաւ ալ ու գիտէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Ибо мы и тогда, как были у вас, предсказывали вам, что будем страдать, как и случилось, и вы знаете.
3:4  καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο καὶ οἴδατε.
3:4. καὶ (and) γὰρ (therefore) ὅτε (which-also) πρὸς (toward) ὑμᾶς (to-ye) ἦμεν, (we-were,"προελέγομεν (we-were-forthing-before) ὑμῖν (unto-ye) ὅτι (to-which-a-one) μέλλομεν (we-impend) θλίβεσθαι, (to-be-pressed,"καθὼς (down-as) καὶ (and) ἐγένετο ( it-had-became ) καὶ (and) οἴδατε. (ye-had-come-to-see)
3:4. nam et cum apud vos essemus praedicebamus vobis passuros nos tribulationes sicut et factum est et scitisFor even when we were with you, we foretold you that we should suffer tribulations: as also it is come to pass, and you know.
4. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know.
For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass, and ye know:

4: Ибо мы и тогда, как были у вас, предсказывали вам, что будем страдать, как и случилось, и вы знаете.
3:4  καὶ γὰρ ὅτε πρὸς ὑμᾶς ἦμεν, προελέγομεν ὑμῖν ὅτι μέλλομεν θλίβεσθαι, καθὼς καὶ ἐγένετο καὶ οἴδατε.
3:4. nam et cum apud vos essemus praedicebamus vobis passuros nos tribulationes sicut et factum est et scitis
For even when we were with you, we foretold you that we should suffer tribulations: as also it is come to pass, and you know.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:4: That we should suffer tribulation - I prepared you for it, because I knew that it was according to their nature for wicked men to persecute the followers of God.
Albert Barnes: Notes on the Bible - 1834
3:4: For verily, when we were with you, we told you before ... - It is not mentioned in the history Acts 17 that Paul thus predicted that special trials would come upon them, but there is no improbability in what is here said. He was with them long enough to discourse to them on a great variety of topics, and nothing can be more probable, than that in their circumstances, the subjects of persecution and affliction would be prominent topics of discourse. There was every reason to apprehend that they would meet with opposition on account of their religion, and nothing was more natural than that Paul should endearour to prepare their minds for it beforehand,
That we should suffer tribulation - We who preached to you; perhaps also including those to whom they preached.
Even as it came to pass, and ye know - When Paul, Silas, and Timothy were driven away, and when the church was so much agitated, by the opposition of the Jews; Act 17:5-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: we told: Joh 16:1-3; Act 20:24
even: Th1 2:2, Th1 2:14; Act 17:1, Act 17:5-9, Act 17:13; Co2 8:1, Co2 8:2; Th2 1:4-6
1 Thessalonians 3:5
John Gill
For, verily, when we were with you,.... In presence, in person, as they then were in heart and affection; when they were first among them, and preached the Gospel to them:
we told you before; before it came to pass;
that we should suffer tribulation: which they might say by virtue of Christ's prediction to all his disciples, that they should have tribulation in the world; and upon its being the common case of God's people, and the usual way through which they enter the kingdom; and the Apostle Paul might foretell this, upon the discovery that was made to him how many things he should suffer for the sake of Christ, and which therefore he always, and in every place expected; and he might have a particular revelation of the disturbance and opposition he was to meet with at Thessalonica:
even as it came to pass, and ye know; referring to the tumult and uproar in Acts 17:5, and which should be considered so far from being a discouragement, that it was a great confirmation of the truth of their mission and ministry; nor could it be so surprising to them as it might have been had they had no previous taste of it.
Robert Jamieson, A. R. Fausset and David Brown
that we should suffer--Greek, "that we are about (we are sure) to suffer" according to the appointment of God (Th1 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 Jn 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.
3:53:5: Վասն այնորիկ եւ ես զի ո՛չ ունէի ժոյժ՝ առաքեցի գիտե՛լ զհաւատսն ձեր. գուցէ՛ արդեւք փորձեա՛ց եւ զձեզ փորձիչն, եւ ընդունա՛յն լինիցի ջանն մեր[4577]։ [4577] Ոմանք. Վասն այսորիկ եւ ես զի ոչ եւս ունէի... փորձեսցէ զձեզ փոր՛՛... ընդունայն լիցի ջանն։
5 Դրա համար էլ ես այլեւս չկարողանալով համբերել, մարդ ուղարկեցի՝ իմանալու ձեր հաւատի մասին, այն մտավախութեամբ, որ փորձիչը ձեզ էլ փորձած լինի, եւ իզուր լինի մեր տարած աշխատանքը:
5 Ասոր համար ես ալ չկրնալով աւելի համբերել, մարդ ղրկեցի ձեր հաւատքը գիտնալու, որ չըլլայ թէ փորձողը ձեզ փորձած ըլլայ եւ մեր աշխատութիւնը պարապ ըլլայ։
Վասն այնորիկ եւ ես, զի ոչ եւս ունէի ժոյժ, առաքեցի գիտել զհաւատսն ձեր, գուցէ արդեւք փորձեաց եւ զձեզ փորձիչն, եւ ընդունայն լինիցի ջանն մեր:

3:5: Վասն այնորիկ եւ ես զի ո՛չ ունէի ժոյժ՝ առաքեցի գիտե՛լ զհաւատսն ձեր. գուցէ՛ արդեւք փորձեա՛ց եւ զձեզ փորձիչն, եւ ընդունա՛յն լինիցի ջանն մեր[4577]։
[4577] Ոմանք. Վասն այսորիկ եւ ես զի ոչ եւս ունէի... փորձեսցէ զձեզ փոր՛՛... ընդունայն լիցի ջանն։
5 Դրա համար էլ ես այլեւս չկարողանալով համբերել, մարդ ուղարկեցի՝ իմանալու ձեր հաւատի մասին, այն մտավախութեամբ, որ փորձիչը ձեզ էլ փորձած լինի, եւ իզուր լինի մեր տարած աշխատանքը:
5 Ասոր համար ես ալ չկրնալով աւելի համբերել, մարդ ղրկեցի ձեր հաւատքը գիտնալու, որ չըլլայ թէ փորձողը ձեզ փորձած ըլլայ եւ մեր աշխատութիւնը պարապ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Посему и я, не терпя более, послал узнать о вере вашей, чтобы как не искусил вас искуситель и не сделался тщетным труд наш.
3:5  διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν.
3:5. διὰ (Through) τοῦτο (to-the-one-this) κἀγὼ (and-I) μηκέτι (lest-if-to-a-one) στέγων (shielding) ἔπεμψα (I-dispatched) εἰς (into) τὸ (to-the-one) γνῶναι (to-have-had-acquainted) τὴν (to-the-one) πίστιν (to-a-trust) ὑμῶν, (of-ye,"μή (lest) πως (unto-whither) ἐπείρασεν (it-pierced-to) ὑμᾶς (to-ye,"ὁ (the-one) πειράζων (piercing-to,"καὶ (and) εἰς (into) κενὸν (to-empty) γένηται ( it-might-have-had-became ) ὁ (the-one) κόπος (a-fell) ἡμῶν. (of-us)
3:5. propterea et ego amplius non sustinens misi ad cognoscendam fidem vestram ne forte temptaverit vos is qui temptat et inanis fiat labor nosterFor this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he that tempteth should have tempted you: and our labour should be made vain.
5. For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labour should be in vain.
For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain:

5: Посему и я, не терпя более, послал узнать о вере вашей, чтобы как не искусил вас искуситель и не сделался тщетным труд наш.
3:5  διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν.
3:5. propterea et ego amplius non sustinens misi ad cognoscendam fidem vestram ne forte temptaverit vos is qui temptat et inanis fiat labor noster
For this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he that tempteth should have tempted you: and our labour should be made vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Для Ап. П. было особенно важно знать, как дело обстояло касательно веры Ф-ев, которая, как показывает глагол: "epefasen", уже подверглась искушению со стороны o peirazwn - Сатаны (1Кор.VII:5) и Ап. опасался, что могут получиться неблагоприятные от этого результаты (genhtai) - его труд может быть сведен на нет. "В виду только что указанных опасений, вообразите теперь наше облегчение", как бы так писал Ап. "когда Тимофей принес назад - именно в данный момент - добрую весть о вашей вере и любви, и о том любезном воспоминании о нас, которое вы продолжаете хранить, а также и о вашем взаимном с нами горячем желании снова встретиться. Для нас такая весть была поистине "благовестием", и чрез вашу веру мы утешились среди тех тяжелых испытаний и забот, которые мы теперь встречаем в нашей работе. Никакая весть не могла бы помочь нам больше, и нам кажется, что мы точно снова оживаем, именно когда мы слышим, что вы твердо стоите в Господе. У нас нет слов, чтобы выразить нашу благодарность Богу за ту радость, которою вы наполняете наши сердца пред лицом Его - за радость, которая находит непрестанное выражение в наших горячих молитвах о том, чтобы не только мы могли слышать о вас, но и еще раз видеть вас лицом к лицу и дополнить недостатки вашей веры" (Milligan. G. op. cit. 39-40). Скорбь - qliyiV - скорбь, страдание, причиняемое людьми; нужда - anagkh - внешнее принуждение, или обстоятельств или долга (1Кор.VII:26; IX:16: и др.).
Adam Clarke: Commentary on the Bible - 1831
3:5: For this cause - Knowing that you would be persecuted, and knowing that your apostasy was possible, I sent to know your faith - whether you continued steadfast in the truth, lest you might have been tempted by Satan to consult your present ease, and abandon the Gospel, for which you suffered persecution.
Albert Barnes: Notes on the Bible - 1834
3:5: For this cause - Since I knew that you were so liable to be persecuted, and since I feared that some might be turned from the truth by this opposition.
When I could no longer forbear - See the notes at Th1 3:1.
I sent to know your faith - That is, your fidelity. or your steadfastness in the gospel.
Lest by some means - Either by allurements to apostasy, set before you by your former pagan friends; or by the arts of false teachers; or by the severity of suffering. Satan has many methods of seducing people from the truth, and Paul was fearful that by some of his arts he might be successful there.
The tempter - Satan; for though the Jews were the immediate actors in those transactions, yet the apostle regarded them as being under the direction of Satan, and as accomplishing his purposes. He was, therefore, the real author of the persecutions which had been excited. He is here called the "Tempter," as he is often (compare mat iv.), and the truths taught are:
(1) that Satan is the great author of persecution; and,
(2) that in a time of persecution - or of trial of any kind - he endeavors to tempt people to swerve from the truth, and to abandon their religion. In persecution, people are tempted to apostatize from God, in order to avoid suffering. In afflictions of other kinds, Satan often tempts the sufferer to murmur and complain; to charge God with harshness, partiality, and severity, and to give vent to expressions that will show that religion has none of its boasted power to support the soul in the day of trial; compare Job 1:9-11. In all times of affliction, as well as in prosperity, we may be sure that "the Tempter" is not far off, and should be on our guard against his wiles.
And our labour be in vain - By your being turned from the faith; notes, Gal 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: when: Th1 3:1
I sent: Th1 3:2, Th1 3:6; Act 15:36; Co2 7:5-7
lest: Mat 4:3; Co1 7:5; Co2 2:11, Co2 11:2, Co2 11:3, Co2 11:13-15; Gal 1:6-9; Eph 4:14; Jam 1:13, Jam 1:14
and our: Th1 2:1; Isa 49:4; Gal 2:2, Gal 4:11; Phi 2:16
1 Thessalonians 3:6
John Gill
For this cause, when I could no longer forbear,.... Or "bear" the above vehement desire of seeing them, or of hearing from them. Here the apostle speaks in the singular number, and seems to intimate, as if what was said before of the like kind is to be understood singly of him; for these words are a repetition and summary of the foregoing, with some diversity:
I sent to know your faith; how it stood, whether it was staggering through these afflictions, or firm; whether it was weak or strong, what was wanting in it; and whether it grew and increased. The Arabic version adds, "and charity"; for of this, as well as of faith, Timothy brought an account, as appears from the following verse.
Lest by some means the tempter; Satan, so called from his common and constant employ in tempting men to sin; see Mt 4:3
have tempted you with success, and got an advantage over them, improving these afflictions to such a purpose as to move them from the hope of the Gospel, and relinquish the profession of it; for otherwise there was no question to be made but he had tempted them, or solicited them to it; for none of the saints are free from his temptations; the apostle himself was not, nor indeed our Lord Jesus Christ: but the apostle's fears were, lest he should so have tempted them as to have gained upon them, and have persuaded them to have turned their backs upon the Gospel, and not expose their name and credit, and hazard the toss of worldly substance, and even life itself, for the sake of it.
And our labour be in vain: in preaching the Gospel among them; not with respect to God, to whom the word never returns void and empty; nor with regard to the apostles, whose judgment was with the Lord, and their work with their God, who will of his own grace reward them; but with respect to the Thessalonians, to whom, should Satan gain his point, it would be of no use and service, for which the concern was. The Ethiopic version reads, "and your labour be in vain": in receiving the apostles, embracing and professing the Gospel, and suffering for it; see Gal 3:4 but the common reading is best, and agrees with what the apostle elsewhere says, Gal 4:11.
Robert Jamieson, A. R. Fausset and David Brown
For this cause--Because I know of your "tribulation" having actually begun (Th1 3:4).
when I--Greek, "when I also (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we," Th1 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 Th1 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 Gal 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; 1Cor 3:8).
3:63:6: Բայց արդ՝ իբրեւ ե՛կն Տիմոթէոս ՚ի ձէնջ առ մեզ, եւ ե՛տ մեզ զաւետի՛ս հաւատոցն ձերոյ, եւ զսիրոյ, զի ունիք ՚ի մտի զյիշատա՛կս մեր բարեաց յամենայն ժամ. եւ ցանկացեալ էք տեսանել զմեզ՝ որպէս եւ մեք զձե՛զ[4578]. [4578] Ոմանք. Հաւատոցն ձերոց եւ զսիրոյ, զի ունէիք ՚ի... յամենայն ժամ. ցանկացեալ էք։
6 Բայց հիմա, երբ Տիմոթէոսը ձեր մօտից մեզ մօտ եկաւ եւ ձեր հաւատի ու սիրոյ աւետիսը տուեց մեզ, որ միշտ մեր բարի յիշատակն էք պահում ձեր մտքում եւ որ ցանկանում էք մեզ տեսնել, ինչպէս եւ մենք՝ ձեզ,
6 Բայց հիմա երբ Տիմոթէոս ձեզմէ մեզի եկաւ ու ձեր հաւատքին եւ սիրոյն աւետիսը մեզի տուաւ, որ ամէն ժամանակ մեր բարի յիշատակը մտքերնիդ պահեր էք եւ կը փափաքիք մեզ տեսնել, ինչպէս մենք ալ՝ ձեզ,
Բայց արդ իբրեւ եկն Տիմոթէոս ի ձէնջ առ մեզ, եւ ետ մեզ զաւետիս հաւատոցն ձերոյ եւ զսիրոյ, զի ունիք ի մտի զյիշատակս մեր բարեաց յամենայն ժամ, ցանկացեալ էք տեսանել զմեզ, որպէս եւ մեք զձեզ:

3:6: Բայց արդ՝ իբրեւ ե՛կն Տիմոթէոս ՚ի ձէնջ առ մեզ, եւ ե՛տ մեզ զաւետի՛ս հաւատոցն ձերոյ, եւ զսիրոյ, զի ունիք ՚ի մտի զյիշատա՛կս մեր բարեաց յամենայն ժամ. եւ ցանկացեալ էք տեսանել զմեզ՝ որպէս եւ մեք զձե՛զ[4578].
[4578] Ոմանք. Հաւատոցն ձերոց եւ զսիրոյ, զի ունէիք ՚ի... յամենայն ժամ. ցանկացեալ էք։
6 Բայց հիմա, երբ Տիմոթէոսը ձեր մօտից մեզ մօտ եկաւ եւ ձեր հաւատի ու սիրոյ աւետիսը տուեց մեզ, որ միշտ մեր բարի յիշատակն էք պահում ձեր մտքում եւ որ ցանկանում էք մեզ տեսնել, ինչպէս եւ մենք՝ ձեզ,
6 Բայց հիմա երբ Տիմոթէոս ձեզմէ մեզի եկաւ ու ձեր հաւատքին եւ սիրոյն աւետիսը մեզի տուաւ, որ ամէն ժամանակ մեր բարի յիշատակը մտքերնիդ պահեր էք եւ կը փափաքիք մեզ տեսնել, ինչպէս մենք ալ՝ ձեզ,
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Теперь же, когда пришел к нам от вас Тимофей и принес нам добрую весть о вере и любви вашей, и что вы всегда имеете добрую память о нас, желая нас видеть, как и мы вас,
3:6  ἄρτι δὲ ἐλθόντος τιμοθέου πρὸς ἡμᾶς ἀφ᾽ ὑμῶν καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς,
3:6. Ἄρτι (Unto-adjusted) δὲ (moreover) ἐλθόντος (of-having-had-came) Τιμοθέου (of-a-Timotheos) πρὸς (toward) ἡμᾶς (to-us) ἀφ' (off) ὑμῶν (of-ye) καὶ (and) εὐαγγελισαμένου ( of-having-goodly-messaged-to ) ἡμῖν (unto-us) τὴν (to-the-one) πίστιν (to-a-trust) καὶ (and) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) ὑμῶν, (of-ye,"καὶ (and) ὅτι (to-which-a-one) ἔχετε (ye-hold) μνείαν (to-a-memorying-of) ἡμῶν (of-us) ἀγαθὴν (to-good) πάντοτε (all-to-the-one-which-also) ἐπιποθοῦντες ( yearning-upon-unto ) ἡμᾶς (to-us) ἰδεῖν (to-have-had-seen) καθάπερ (down-to-which-very) καὶ (and) ἡμεῖς (we) ὑμᾶς, (to-ye,"
3:6. nunc autem veniente Timotheo ad nos a vobis et adnuntiante nobis fidem et caritatem vestram et quia memoriam nostri habetis bonam semper desiderantes nos videre sicut nos quoque vosBut now when Timothy came to us from you and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us as we also to see you:
6. But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also you;
But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also [to see] you:

6: Теперь же, когда пришел к нам от вас Тимофей и принес нам добрую весть о вере и любви вашей, и что вы всегда имеете добрую память о нас, желая нас видеть, как и мы вас,
3:6  ἄρτι δὲ ἐλθόντος τιμοθέου πρὸς ἡμᾶς ἀφ᾽ ὑμῶν καὶ εὐαγγελισαμένου ἡμῖν τὴν πίστιν καὶ τὴν ἀγάπην ὑμῶν, καὶ ὅτι ἔχετε μνείαν ἡμῶν ἀγαθὴν πάντοτε, ἐπιποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς,
3:6. nunc autem veniente Timotheo ad nos a vobis et adnuntiante nobis fidem et caritatem vestram et quia memoriam nostri habetis bonam semper desiderantes nos videre sicut nos quoque vos
But now when Timothy came to us from you and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us as we also to see you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Mission of Timothy.A. D. 51.
6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: 7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: 8 For now we live, if ye stand fast in the Lord. 9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; 10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thessalonians, in which we may observe,

I. The good report Timothy made concerning them, v. 6. Without question, he was a willing messenger of these good tidings. Concerning their faith, that is, concerning their stedfastness in the faith, that they were not shaken in mind, nor turned aside form the profession of the gospel. Their love also continued; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance of the apostles, and that constantly, or always. The names of the apostles were very dear to them, and the thoughts of them, and what they themselves had received from them, were very precious, insomuch that they desired greatly to see them again, and receive some spiritual gift from them; and there was no love lost, for the apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another.

II. The great comfort and satisfaction the apostle had in this good report concerning them (v. 7, 8): Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear affliction, or persecution, or fightings from without, when he found the good success of his ministry and the constancy of the converts he had made to Christianity; and his distress of mind on account of his fears within, lest he had laboured in vain, was now in a good measure over, when he understood their faith and the perseverance of it. This put new life and spirit into the apostle and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also: Now we live, if you stand fast in the Lord, v. 8. It would have been a killing thing to the apostles if the professors of religion had been unsteady, or proved apostates; whereas nothing was more encouraging than their constancy.

III. The effects of this were thankfulness and prayer to God on their behalf. Observe, 1. How thankful the apostle was, v. 9. He was full of joy, and full of praise and thanksgiving. When we are most cheerful we should be most thankful. What we rejoice in we should give thanks for. This is to rejoice before our God, to spiritualize our joy. Paul speaks as if he could not tell how to express his thankfulness to God, or his joy and rejoicing for their sakes. But he was careful God should not lose the glory of the comfort he received in the welfare of his friends. His heart was enlarged with love to them and with thanksgiving to God. He was willing to express the one and the other as well as he could. As to thankfulness to God, this especially is very imperfect in the present state; but, when we come to heaven, we shall do this work better than now we can. 2. He prayed for them night and day (v. 10), evening and morning, or very frequently, in the midst of the business of the day or slumber of the night lifting up his heart to God in prayer. Thus we should pray always. And Paul's prayer was fervent prayer. He prayed exceedingly, and was earnest in his supplication. Note, When we are most thankful we should always give ourselves to prayer; and those we give thanks for have yet need to be prayed for. Those whom we most rejoice in, and who are our greatest comforts, must be our constant care, while in this world of temptation and imperfection. There was something still lacking in their faith; Paul desired that this might be perfected, and to see their face in order thereunto. Note, (1.) The best of men have something wanting in their faith, if not as to the matter of it, there being some mysteries or doctrines not sufficiently known or believed by them, yet as to the clearness and certainty of their faith, there being some remaining darkness and doubtings, or at least as to the effects and operations of it, these being not so conspicuous and perfect as they should be. And, (2.) The ministry of the word and ordinances is helpful, and to be desired and used for the perfecting of that which is lacking in our faith.
Adam Clarke: Commentary on the Bible - 1831
3:6: When Timotheus came - We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church.
Your faith and charity - The good tidings which Timothy brought from Thessalonica consisted of three particulars:
1. Their faith; they continued steadfast in their belief of the Gospel.
2. Their charity; they loved one another, and lived in unity and harmony.
3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him.
Albert Barnes: Notes on the Bible - 1834
3:6: But now when Timotheus came from you unto us - To Corinth, after he had been sent to Thessalonica; Act 18:5; compare notes on Th1 3:2.
And brought us good tidings - A cheerful or favorable account. Greek "evangelizing;" that is, bringing good news.
Of your faith - Of your faithfulness or fidelity. Amidst all their trials they evinced fidelity to the Christian cause.
And charity - Love; notes, Co1 13:1.
And that ye have good remembrance of us always - That is, probably, they showed their remembrance of Paul by obeying his precepts, and by cherishing an affectionate regard for him, notwithstanding all the efforts which had been made to alienate their affections from him.
Desiring greatly to see us, as we also to see you - There was no disposition to blame him for having left them, or because he did not return to them. They would have welcomed him again as their teacher and friend. The meaning of this is, that there was between him and them a strong mutual attachment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: when: Act 18:1, Act 18:5
and brought: Pro 25:25; Isa 52:7; Co2 7:5-7
faith: Co1 13:13; Gal 5:6; Col 1:4; Th2 1:3; Ti1 1:5; Plm 1:5; Jo1 3:23
and that: Th1 1:3, Th1 2:9; Co1 11:2; Col 4:18; Ti2 1:3; Heb 13:3, Heb 13:7
desiring: Th1 3:9, Th1 3:10, Th1 2:17; Phi 1:8
1 Thessalonians 3:7
Geneva 1599
(2) But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also [to see] you:
(2) Because they have to this point gone so well forward, he exhorts them again to make an end of the rest of the journey, seeing that in doing so they will do him their apostle a great pleasure.
John Gill
But now when Timotheus came from you unto us,.... At Corinth, as appears from Acts 18:5 which shows that this epistle was not written from Athens, as the subscription to it asserts, but from Corinth; for as soon as ever Timothy came from Thessalonica, to the apostle at Corinth, and made the report to him, he immediately sent them this epistle which is here suggested: "but, now", &c. just now; "lately", as the Syriac version renders it, a very little while ago, Timothy was just come:
and brought us good tidings of your faith and charity; of their faith, the grace of faith, that it was of the right kind; as far as could be judged, it was the faith of God's elect, like precious faith with theirs; an unfeigned one, strong and lively, operative and growing: or of the doctrine of faith, as received and embraced by them; as that they were greatly led, and had much light into it, and had, for the time, made considerable proficiency in it; that they held it fast, and stood fast in it, and contended for it, notwithstanding all the afflictions, reproaches, and persecutions which they either saw in the apostles, or endured themselves for the sake of it; and likewise of the profession of both the grace and doctrine of faith, which they held fast, and without wavering, and that in a pure conscience, which was good news indeed. Timothy also brought an account of their "charity", or love, which faith works by; these two graces are always found together; they are wrought in the soul by one, and the same hand, and at the same time; where the one is, the other is; and as the one flourishes and increases, so does the other. And by this grace is meant love to God, to Christ, to his truths, ordinances, ways, and worship, and to one another, and even to all men; and which was without dissimulation, in sincerity, in deed, and in truth, and was constant and fervent: and this was not the whole of the report, for it follows,
and that ye have a remembrance of us always they bore in memory the persons of the apostles; and when they made mention of their names, it was with the greatest respect and reverence; nor were they forgetful hearers of the word, but remembered with great affection and pleasure the truths, the doctrines, and exhortations they delivered to them, so as to put them in practice, and longed for another visit from them, to have their memories refreshed by them:
desiring greatly to see us, as we also to see you, they had an equal desire to see their spiritual fathers, as they had to see their spiritual children. Now such a report as this concerning their steady faith in Christ, their fervent love to one another, and their affectionate regard to the ministers of the word, was a sort of a Gospel, as the word used signifies; or it was good news and glad tidings to the apostle, and those that were with him.
John Wesley
But now when Timotheus was come to us from you - Immediately after his return, St. Paul wrote; while his joy was fresh, and his tenderness at the height.
Robert Jamieson, A. R. Fausset and David Brown
Join "now" with "come"; "But Timotheus having just now come from you unto us" [ALFORD]. Thus it appears (compare Acts 18:5) Paul is writing from Corinth.
your faith and charity-- (Th1 1:3; compare Th2 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.
3:73:7: վասն այսորիկ մխիթարեցա՛ք ՚ի ձեզ ե՛ղբարք՝ ՚ի վերայ ամենայն վշտա՛ց եւ նեղութեանց ձերոց, ՚ի ձեռն հաւատոցն ձերոց[4579]. [4579] Ոմանք. Վասն այնորիկ եւ մխիթարեցաք... եւ նեղութեանց մերոց ՚ի ձեռն հաւատոց ձե՛՛։
7 դրա համար, եղբայրնե՛ր, մխիթարուեցինք ձեզնով, ձեր ունեցած հաւատով մեր բոլոր վշտերի եւ նեղութիւնների մէջ.
7 Ասոր համար, եղբա՛յրներ, մխիթարուեցանք մեր բոլոր վիշտերուն ու նեղութիւններուն մէջ՝ ձեր հաւատքովը։
վասն այնորիկ մխիթարեցաք ի ձեզ, եղբարք, ի վերայ ամենայն վշտաց եւ նեղութեանց մերոց` ի ձեռն հաւատոցն ձերոց:

3:7: վասն այսորիկ մխիթարեցա՛ք ՚ի ձեզ ե՛ղբարք՝ ՚ի վերայ ամենայն վշտա՛ց եւ նեղութեանց ձերոց, ՚ի ձեռն հաւատոցն ձերոց[4579].
[4579] Ոմանք. Վասն այնորիկ եւ մխիթարեցաք... եւ նեղութեանց մերոց ՚ի ձեռն հաւատոց ձե՛՛։
7 դրա համար, եղբայրնե՛ր, մխիթարուեցինք ձեզնով, ձեր ունեցած հաւատով մեր բոլոր վշտերի եւ նեղութիւնների մէջ.
7 Ասոր համար, եղբա՛յրներ, մխիթարուեցանք մեր բոլոր վիշտերուն ու նեղութիւններուն մէջ՝ ձեր հաւատքովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: то мы, при всей скорби и нужде нашей, утешились вами, братия, ради вашей веры;
3:7  διὰ τοῦτο παρεκλήθημεν, ἀδελφοί, ἐφ᾽ ὑμῖν ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν διὰ τῆς ὑμῶν πίστεως,
3:7. διὰ (through) τοῦτο (to-the-one-this) παρεκλήθημεν, (we-were-called-beside-unto," ἀδελφοί , ( Brethrened ,"ἐφ' (upon) ὑμῖν (unto-ye) ἐπὶ (upon) πάσῃ (unto-all) τῇ (unto-the-one) ἀνάγκῃ (unto-an-arming-up) καὶ (and) θλίψει (unto-a-pressing) ἡμῶν (of-us) διὰ (through) τῆς (of-the-one) ὑμῶν (of-ye) πίστεως, (of-a-trust,"
3:7. ideo consolati sumus fratres in vobis in omni necessitate et tribulatione nostra per vestram fidemTherefore we were comforted, brethren, in you, in all our necessity and tribulation, by your faith.
7. for this cause, brethren, we were comforted over you in all our distress and affliction through your faith:
Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:

7: то мы, при всей скорби и нужде нашей, утешились вами, братия, ради вашей веры;
3:7  διὰ τοῦτο παρεκλήθημεν, ἀδελφοί, ἐφ᾽ ὑμῖν ἐπὶ πάσῃ τῇ ἀνάγκῃ καὶ θλίψει ἡμῶν διὰ τῆς ὑμῶν πίστεως,
3:7. ideo consolati sumus fratres in vobis in omni necessitate et tribulatione nostra per vestram fidem
Therefore we were comforted, brethren, in you, in all our necessity and tribulation, by your faith.
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Adam Clarke: Commentary on the Bible - 1831
3:7: Therefore - we were comforted - My afflictions and persecutions seemed trifles when I heard of your perseverance in the faith.
Albert Barnes: Notes on the Bible - 1834
3:7: We were comforted over you - See the notes, Co2 1:3-7; Co2 7:6-7. The sense here is, that their steadfastness was a great source of comfort to him in his trials. It was an instance where the holy lives and the fidelity of a people did much, as will always be the case, to lighten the burdens and cheer the heart of a minister of the gospel. In the inevitable trials of the ministerial office there is no source of comfort more rich and pure than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: we were: Th1 3:8, Th1 3:9; Co2 1:4, Co2 7:6, Co2 7:7, Co2 7:13; Jo2 1:4
in all: Act 17:4-10; Co1 4:9-13; Co2 11:23-28; Ti2 3:10-12
1 Thessalonians 3:8
John Gill
Therefore, brethren, we were comforted over, you,.... Or "in you", as the Vulgate Latin version; or "from you", as the Arabic; or "by you", as the Syriac; or "for you", as the Ethiopic; that is, on account of them, either by what they had heard was in them, or had heard from them. This gave abundant consolation
in all our affliction and distress: which they met with at Corinth, where the apostle laboured with his own hands, and ministered to his own, and the necessities of others, and was greatly opposed, reproached, and persecuted; see Acts 18:3, but the news of the good estate and condition the Thessalonians were in, was a great relief and comfort to him, particularly their faith:
by your faith: by the report of it, that it grew exceedingly, and that they walked in the truth; see 1Jn 5:4. The Alexandrian copy reads, "in all your distress and affliction, and by your faith."
Robert Jamieson, A. R. Fausset and David Brown
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 Th1 3:6, with Acts 18:5-10).
3:83:8: զի այժմ՝ կենդանի՛ եմք՝ եթէ դուք հաստատո՛ւն կայցէք ՚ի Տէր[4580]։ [4580] Յօրինակին. Կենդանի եմ եթէ։
8 եւ այժմ կենդանի կը լինենք, եթէ դուք հաստատ մնաք Տիրոջով:
8 Վասն զի կենդանի կ’ըլլանք՝ եթէ դուք հաստատուն կենաք Տէրոջմով.
զի այժմ կենդանի եմք, եթէ դուք հաստատուն կայցէք ի Տէր:

3:8: զի այժմ՝ կենդանի՛ եմք՝ եթէ դուք հաստատո՛ւն կայցէք ՚ի Տէր[4580]։
[4580] Յօրինակին. Կենդանի եմ եթէ։
8 եւ այժմ կենդանի կը լինենք, եթէ դուք հաստատ մնաք Տիրոջով:
8 Վասն զի կենդանի կ’ըլլանք՝ եթէ դուք հաստատուն կենաք Տէրոջմով.
zohrab-1805▾ eastern-1994▾ western am▾
3:88: ибо теперь мы живы, когда вы стоите в Господе.
3:8  ὅτι νῦν ζῶμεν ἐὰν ὑμεῖς στήκετε ἐν κυρίῳ.
3:8. ὅτι (to-which-a-one) νῦν (now) ζῶμεν (we-life-unto) ἐὰν (if-ever) ὑμεῖς (ye) στήκετε (ye-stand) ἐν (in) κυρίῳ. (unto-Authority-belonged)
3:8. quoniam nunc vivimus si vos statis in DominoBecause now we live, if you stand in the Lord.
8. for now we live, if ye stand fast in the Lord.
For now we live, if ye stand fast in the Lord:

8: ибо теперь мы живы, когда вы стоите в Господе.
3:8  ὅτι νῦν ζῶμεν ἐὰν ὑμεῖς στήκετε ἐν κυρίῳ.
3:8. quoniam nunc vivimus si vos statis in Domino
Because now we live, if you stand in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: For now we live - Your steadfastness in the faith gives me new life and comfort; I now feel that I live to some purpose, as my labor in the Lord is not in vain.
Albert Barnes: Notes on the Bible - 1834
3:8: For now we live, if ye stand fast in the Lord - This is equivalent to saying, "My life and comfort depend on your stability in the faith, and your correct Christian walk;" compare Martial 6:70. Non est vivere, sed valere, vita - "Life consists not merely in living, but in the enjoyment of health." See also Seneca, Epis. 99, and Manilius, Th1 4:5, as quoted by Wetstein. The meaning here is, that Paul now enjoyed life; he had that which constituted real life, in the fact that they acted as became Christians, and so as to show that his labor among them had not been in vain. The same thing here affirmed is true of all faithful ministers of the gospel. They feel that they have something that may be called life, and that is worth living for, when those to whom they preach maintain a close walk with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: we live: Sa1 25:6 *Heb: Psa 30:5; Phi 1:21
if: Joh 8:31, Joh 15:4, Joh 15:7; Act 11:23; Co1 15:58, Co1 16:13; Gal 5:1; Eph 3:17; Eph 4:15, Eph 4:16, Eph 6:13, Eph 6:14; Phi 1:27, Phi 4:1; Col 1:23; Heb 3:14, Heb 4:14, Heb 10:23; Pe1 5:10; Pe2 3:17; Rev 3:3, Rev 3:11
1 Thessalonians 3:9
Geneva 1599
For now we (a) live, if ye stand fast in the Lord.
(a) For now you cannot otherwise think of me as at rest and in a good state of being, unless you go forward in religion and faith.
John Gill
For now we live,.... Before they were dead men, lifeless, disconsolate, dispirited, carrying about with them the dying of the Lord Jesus, and death working in them, and they, as it were, under the sentence of that, being killed all the day long for Christ's sake; but now, upon this news, in the midst of all their sore trials and troubles, their spirits revived, and they became alive and cheerful; see Ps 22:26, it was like life from the dead unto them:
if ye stand fast in the Lord: or "our Lord", as the Syriac and Ethiopic versions read; that is, "in the faith of the Lord", as the Arabic version renders it: they were in the Lord secretly by electing grace, and openly by regenerating grace, and they abode in him; and by persevering grace, they were rooted and built up in Christ, and established in the faith of him, of his person, office, and grace; they were steady in the exercise of grace upon him, and stood fast in the liberty wherewith he had made them free, and continued steadfastly in the doctrines and ordinances of the Gospel; for the "if" here is not expressive of doubting, but of reasoning, "seeing ye stand fast in the Lord"; of which they were assured by Timothy: and this gave them fresh spirit and life amidst the deaths in which they often were.
John Wesley
Now we live - Indeed; we enjoy life: so great is our affection for you.
Robert Jamieson, A. R. Fausset and David Brown
now--as the case is; seeing ye stand fast.
we live--we flourish. It revives us in our affliction to hear of your steadfastness (Ps 22:26).
if--implying that the vivid joy which the missionaries "now" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation, Th1 3:10; therefore he subjoins the conditional clause, "if ye," &c. (Phil 4:1).
3:93:9: Զի՞նչ կարեմք գոհութիւն մատուցանել Աստուծոյ վասն ձեր, ՚ի վերայ ամենայն խնդութեանն զոր խնդա՛մք վասն ձեր առաջի Աստուծոյ մերոյ[4581]. [4581] Ոմանք. Խնդութեան զոր խն՛՛։ Յօրինակին պակասէր. Առաջի Աստուծոյ մերոյ։
9 Ի՞նչ գոհութիւն կարող ենք մատուցել Աստծուն ձեզ համար այն ամբողջ ուրախութեան պատճառով, որով ուրախանում ենք ձեզ համար Աստծու առաջ.
9 Քանզի ի՞նչ գոհութիւն կրնանք մատուցանել Աստուծոյ ձեզի համար եւ այն ամէն ուրախութեանը համար, որ կ’ուրախանանք ձեզի համար մեր Աստուծոյն առջեւ
Զի՞նչ կարեմք գոհութիւն մատուցանել Աստուծոյ վասն ձեր ի վերայ ամենայն խնդութեանն զոր խնդամք վասն ձեր առաջի Աստուծոյ մերոյ:

3:9: Զի՞նչ կարեմք գոհութիւն մատուցանել Աստուծոյ վասն ձեր, ՚ի վերայ ամենայն խնդութեանն զոր խնդա՛մք վասն ձեր առաջի Աստուծոյ մերոյ[4581].
[4581] Ոմանք. Խնդութեան զոր խն՛՛։ Յօրինակին պակասէր. Առաջի Աստուծոյ մերոյ։
9 Ի՞նչ գոհութիւն կարող ենք մատուցել Աստծուն ձեզ համար այն ամբողջ ուրախութեան պատճառով, որով ուրախանում ենք ձեզ համար Աստծու առաջ.
9 Քանզի ի՞նչ գոհութիւն կրնանք մատուցանել Աստուծոյ ձեզի համար եւ այն ամէն ուրախութեանը համար, որ կ’ուրախանանք ձեզի համար մեր Աստուծոյն առջեւ
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Какую благодарность можем мы воздать Богу за вас, за всю радость, которою радуемся о вас пред Богом нашим,
3:9  τίνα γὰρ εὐχαριστίαν δυνάμεθα τῶ θεῶ ἀνταποδοῦναι περὶ ὑμῶν ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν δι᾽ ὑμᾶς ἔμπροσθεν τοῦ θεοῦ ἡμῶν,
3:9. τίνα (To-what-one) γὰρ (therefore) εὐχαριστίαν (to-a-goodly-granting-unto) δυνάμεθα ( we-able ) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἀνταποδοῦναι (to-have-had-ever-a-one-given-off) περὶ (about) υμῶν (of-ye) ἐπὶ (upon) πάσῃ (unto-all) τῇ (unto-the-one) χαρᾷ (unto-a-joy) ᾗ (unto-which) χαίρομεν (we-joy) δι' (through) ὑμᾶς (to-ye) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν, (of-us,"
3:9. quam enim gratiarum actionem possumus Deo retribuere pro vobis in omni gaudio quo gaudemus propter vos ante Deum nostrumFor what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God,
9. For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God;
For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God:

9: Какую благодарность можем мы воздать Богу за вас, за всю радость, которою радуемся о вас пред Богом нашим,
3:9  τίνα γὰρ εὐχαριστίαν δυνάμεθα τῶ θεῶ ἀνταποδοῦναι περὶ ὑμῶν ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν δι᾽ ὑμᾶς ἔμπροσθεν τοῦ θεοῦ ἡμῶν,
3:9. quam enim gratiarum actionem possumus Deo retribuere pro vobis in omni gaudio quo gaudemus propter vos ante Deum nostrum
For what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: What thanks can we render to God - The high satisfaction and uncommon joy which the apostle felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, labored so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the Gospel did not walk steadily in the way to heaven, and persevere?
Albert Barnes: Notes on the Bible - 1834
3:9: For what thanks can we render to God again - That is, what expression of thanksgiving can we render to God that shall be an equivalent for the joy which your holy walk has furnished, or which will suitably express our gratitude for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: what: Th1 1:2, Th1 1:3; Sa2 7:18-20; Neh 9:5; Psa 71:14, Psa 71:15; Co2 2:14, Co2 9:15
for: Th1 3:7, Th1 3:8, Th1 2:19
before: Deu 12:2, Deu 12:18, Deu 16:11; Sa2 6:21; Psa 68:3, Psa 96:12, Psa 96:13, Psa 98:8, Psa 98:9
1 Thessalonians 3:10
John Gill
For what thanks can we render to God again or you,.... They had given thanks to God for them before, for their faith, love, and patience; see Th1 1:2 and now having received a further account of them, they looked upon themselves bound to give fresh thanks to God for them, for the increase of their faith and love, and for their perseverance, as they did; see Th2 1:3 since these are gifts of God's grace; but they knew not where to begin, what to render, and when to end: the phrase is much like that in Ps 116:12 "what shall I render unto the Lord", &c.
for all the joy wherewith we joy for your sakes before our God: the joy they had was all joy, perfect and complete in its kind; see Jas 1:2 and it was not for themselves, on their own account, because of any worldly interest or advantage they had therein, but for the sake of these Thessalonians, whose spiritual welfare they rejoiced at: nor was their joy of a carnal nature, but spiritual; it was a joy in the Holy Ghost, and which was hearty and sincere: it was "before God our" God, their covenant God and Father; it was in his sight and presence, who sees and knows all things, all actions, and the principles of them. Though this last clause, "before our God", is in the Syriac version, placed at the beginning of the next verse, according to which, it refers, not to thanks or joy before God, but to prayer before him.
Robert Jamieson, A. R. Fausset and David Brown
For what thanks--what sufficient thanks?
render . . . again--in return for His goodness (Ps 116:12).
for you--"concerning you."
for all the joy--on account of all the joy. It was "comfort," Th1 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 Th1 2:20; Jn 15:11).
3:103:10: զցայգ եւ զցերեկ առաւե՛լ եւս աղաչեմ՝ տեսանել զերե՛սս ձեր, եւ հաստատե՛լ զպակասութիւն հաւատոցն ձերոց[4582]։[4582] Բազումք. Աղաչեմք տեսանել։
10 գիշեր-ցերեկ թախանձագին աղօթում ենք, որ տեսնենք ձեր երեսը եւ լրացնենք ձեր հաւատի պակասը:
10 Եւ գիշեր ու ցորեկ խիստ շատ աղաչանք կ’ընենք ձեր երեսը տեսնելու ու ձեր հաւատքին պակասութիւնները լեցնելու համար։
զցայգ եւ զցերեկ առաւել եւս աղաչեմք տեսանել զերեսս ձեր, եւ հաստատել զպակասութիւն հաւատոցն ձերոց:

3:10: զցայգ եւ զցերեկ առաւե՛լ եւս աղաչեմ՝ տեսանել զերե՛սս ձեր, եւ հաստատե՛լ զպակասութիւն հաւատոցն ձերոց[4582]։
[4582] Բազումք. Աղաչեմք տեսանել։
10 գիշեր-ցերեկ թախանձագին աղօթում ենք, որ տեսնենք ձեր երեսը եւ լրացնենք ձեր հաւատի պակասը:
10 Եւ գիշեր ու ցորեկ խիստ շատ աղաչանք կ’ընենք ձեր երեսը տեսնելու ու ձեր հաւատքին պակասութիւնները լեցնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: ночь и день всеусердно молясь о том, чтобы видеть лице ваше и дополнить, чего недоставало вере вашей?
3:10  νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν;
3:10. νυκτὸς (of-a-night) καὶ (and) ἡμέρας (of-a-day) ὑπερεκπερισσοῦ (of-abouted-out-over) δεόμενοι ( being-binded ) εἰς (into) τὸ (to-the-one) ἰδεῖν (to-have-had-seen) ὑμῶν (of-ye) τὸ (to-the-one) πρόσωπον (to-looked-toward) καὶ (and) καταρτίσαι (to-have-adjusted-down-to) τὰ (to-the-ones) ὑστερήματα (to-latterings-to) τῆς (of-the-one) πίστεως (of-a-trust) ὑμῶν; (of-ye?"
3:10. nocte et die abundantius orantes ut videamus faciem vestram et conpleamus ea quae desunt fidei vestraeNight and day more abundantly praying that we may see your face and may accomplish those things that are wanting to your faith?
10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?
Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith:

10: ночь и день всеусердно молясь о том, чтобы видеть лице ваше и дополнить, чего недоставало вере вашей?
3:10  νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν;
3:10. nocte et die abundantius orantes ut videamus faciem vestram et conpleamus ea quae desunt fidei vestrae
Night and day more abundantly praying that we may see your face and may accomplish those things that are wanting to your faith?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:10: Night and day praying exceedingly - Supplicating God at all times; mingling this with all my prayers; ὑπερεκπερισσου δεομενοι, abounding and superabounding in my entreaties to God to permit me to revisit you. How strong was his affection for this Church!
Might perfect that which is lacking - That I might have the opportunity of giving you the fullest instructions in the doctrine of Christ, that ye might have every thing in the most ample detail; so that the great outlines of truth which you already know may be filled up, that ye may be perfectly fitted to every good word and work.
Albert Barnes: Notes on the Bible - 1834
3:10: Night and day - Constantly.
Praying exceedingly - Greek, abundantly; that is, there was much more than ordinary prayer. He made this a special subject of prayer; he urged it with earnestness, and without intermission; compare Th1 2:17.
And might perfect that which is lacking in your faith - Might render it complete, or fill up anything which is missing. The word used here (καταρτίσαι katartisai), means, properly, to make fully ready, to put full in order, to make complete; see the Rom 9:22 note; Co2 13:9 note; Gal 6:1 note. It is rendered mending, Mat 4:21; Mar 1:19; perfect and perfected, Mat 21:19; Luk 6:40; Co2 13:11; Th1 3:10; Heb 13:21; Pe1 5:10; fitted, Rom 9:22; perfectly joined together, Co1 1:10; restore, Gal 6:1; prepared, Heb 10:5; and framed, Heb 11:3. It is not elsewhere used in the New Testament. The meaning here is, that whatever was deficient in their views of religious doctrine the apostle desired to supply. It is to be remembered that he was with them but a comparatively short time before he was compelled to depart to Berea, and it is reasonable to suppose that there were many subjects on which he would be glad to have an opportunity to instruct them more fully.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Night: Luk 2:37; Act 26:7; Ti2 1:3; Rev 4:8, Rev 7:15
praying: Th1 3:11, Th1 2:17, Th1 2:18; Rom 1:10, Rom 15:30-32; Plm 1:22
might perfect: Rom 1:11, Rom 1:12; Co2 1:15, Co2 1:24, Co2 13:9, Co2 13:11; Phi 1:25; Col 1:28, Col 4:12; Th2 1:11
1 Thessalonians 3:11
Geneva 1599
Night and day praying exceedingly that we might see your face, and might (b) perfect that which is lacking in your faith?
(b) Paul was forced through the pressing dealing of the enemies to leave the building which he had just begun: and for that reason he had left Silas and Timothy in Macedonia, and when Timothy came to Athens to him, he sent him back again immediately. So that he desires to see the Thessalonians, that he may thoroughly perfect their faith and religion, that was as yet imperfect.
John Gill
Night and day praying exceedingly,.... This good news, not only comforted their hearts, and revived their spirits, and filled them with joy and thankfulness, but also sent them to the throne of grace to pray without ceasing, continually, night and day, and as often as they went thither, and that with great fervency and earnestness, in a multitude of petitions; or, as the Arabic version renders it, "with prayers exceeding a multitude"; with innumerable requests:
that we might see your face: once more, and converse face to face:
and might perfect that which is lacking in your faith? in the grace of faith; for though they remembered their work of faith with pleasure, and had had good tidings of it very lately, and were thankful that it grew exceedingly as it did, yet they knew it was not perfect, there was unbelief attending them: and though it is God's work to increase faith, as well as to produce it, yet, as the ministry of the word is the means of the first planting of it, so it also is of the increase of it. This may likewise be understood of the doctrine of faith, which though they had received in the love of it, and had made considerable progress in their knowledge of it; yet they knew but in part, and needed to be taught the way of God, and truths of the Gospel more perfectly; and the ministry of the word is for the perfecting of the saints in the knowledge of the Son of God, and of other truths; wherefore the apostle desired greatly to see them, that he might be an instrument of instructing them, more perfectly in the knowledge of divine things; and in this, and in the following epistle, he does particularly instruct them about the rise and fall of antichrist, the coming of Christ and the resurrection of the dead, articles of faith in which they seemed to have been deficient: but now, though these saints had deficiencies in their faith, yet they were not what the Jews call (o) , "such as are deficient in faith", or want faith entirely, a phrase somewhat like this which is here used.
(o) Maimon. Hilch. Mechira, c. 7. sect. 8, 9.
John Wesley
And perfect that which is wanting in your faith - So St. Paul did not know that "they who are once upon the rock no longer need to be taught by man."
Robert Jamieson, A. R. Fausset and David Brown
Night and day--(See on Th1 2:9). Night is the season for the saint's holiest meditations and prayers (Ti2 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 Eph 3:20).
that which is lacking--Even the Thessalonians had points in which they needed improvement [BENGEL], (Lk 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 (Th1 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.
3:113:11: Այլ ինքն Աստուած եւ Հա՛յր մեր՝ եւ Տէր մեր Յիսուս Քրիստոս՝ ուղղեսցէ՛ զճանապարհս մեր առ ձեզ։
11 Եւ ինքն Աստուած ու մեր Հայրը եւ մեր Տէրը Յիսուս Քրիստոս թող ուղղի մեր ճանապարհները դէպի ձեզ.
11 Թող Աստուած ինք՝ մեր Հայրը ու մեր Տէրը Յիսուս Քրիստոս ուղղէ ձեզի գալու մեր ճամբան։
Այլ ինքն Աստուած եւ Հայր մեր եւ Տէր մեր Յիսուս Քրիստոս ուղղեսցէ զճանապարհս մեր առ ձեզ:

3:11: Այլ ինքն Աստուած եւ Հա՛յր մեր՝ եւ Տէր մեր Յիսուս Քրիստոս՝ ուղղեսցէ՛ զճանապարհս մեր առ ձեզ։
11 Եւ ինքն Աստուած ու մեր Հայրը եւ մեր Տէրը Յիսուս Քրիստոս թող ուղղի մեր ճանապարհները դէպի ձեզ.
11 Թող Աստուած ինք՝ մեր Հայրը ու մեր Տէրը Յիսուս Քրիստոս ուղղէ ձեզի գալու մեր ճամբան։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Сам же Бог и Отец наш и Господь наш Иисус Христос да управит путь наш к вам.
3:11  αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς·
3:11. Αὐτὸς (It) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) ἡμῶν (of-us) καὶ (and) ὁ (the-one) κύριος (Authority-belonged) ἡμῶν (of-us) Ἰησοῦς (an-Iesous) κατευθύναι (it-may-have-straightened-down) τὴν (to-the-one) ὁδὸν (to-a-way) ἡμῶν (of-us) πρὸς (toward) ὑμᾶς: (to-ye)
3:11. ipse autem Deus et Pater noster et Dominus Iesus dirigat viam nostram ad vosNow God himself and our Father and our Lord Jesus Christ, direct our way unto you.
11. Now may our God and Father himself, and our Lord Jesus, direct our way unto you:
Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you:

11: Сам же Бог и Отец наш и Господь наш Иисус Христос да управит путь наш к вам.
3:11  αὐτὸς δὲ ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν ἰησοῦς κατευθύναι τὴν ὁδὸν ἡμῶν πρὸς ὑμᾶς·
3:11. ipse autem Deus et Pater noster et Dominus Iesus dirigat viam nostram ad vos
Now God himself and our Father and our Lord Jesus Christ, direct our way unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Ап. заканчивает главу молитвой о Ф., замечательную черту которой представляет тот факт, что в ней Бог Отец и Господь И. Христос призываются вместе. "Достоин замечания тот факт, пишет по этому поводу еп. Lightfoot, что это приписывание божественной власти нашему Господу касательно управления делами человеческими встречается в самых ранних посланиях Ап. Павла которые, вероятно, являются и самыми первыми писаниями Н. 3. Это показывает, что не было вовсе момента, даже в самую раннюю пору, насколько это нам известно, когда на Личность Христа смотрели бы иначе" (Notes, 48). Это место дает поразительное доказательство веры первых христиан в божество Христа (смотри 2: Фес II:16). Ап. молится, чтобы Сам Бог устранил препятствие, поставленное Сатаною против благовестника, и опять открыл ему путь в Ф. Молитва 12: ст. обращена к одному Господу Иисусу. Ап. молит Господа "преисполнить" Ф. любовью, не только друг к другу, но и ко всем вообще. "Для жестоко гонимых Ф. эта более широкая любовь была особенно трудна - и необходима; она означала любовь ко врагам, согласно заповеди Христа" (Мф V:44). В 13: ст. указана конечная цель молитвы. Любовь, умножаясь и преизбыточествуя, станет в Ф. основою оправдания пред грядущим на суд Господом, создав в них "состояние святости" (agiwsunh). "Это состояние святости есть именно та цель, в направлении которой должна расти и двигаться любовь, столь сильно теперь действующая в Ф., так чтобы их святость могла дать им, в пришествие Христа, похвалу от Бога, предчувствие которой даст им непоколебимое спокойствие сердца в ожидании этого великого и страшного события. Мысль Ап. здесь вновь принимает тот эсхатологический поворот, который то и дело встречается в нашем послании. Слова "со всеми святыми", нужно понимать как одинаково приложимые и к почившим святым, и к ангелам. Правда, в Н. 3. ангелы никогда не называются просто oi agioi. Но тоже название встречается в кн. Деян VIII:13; влияние этой книги на наше послание, несомненно, огромно. С другой стороны, в Евангелии (Мф XIII:41: и д. ; XXV:31; Мк VIII:20, Лк IX:28: и 2: Фес II:7) ангелы сопровождают Господа в пришествии Его; кроме того в двух Евангелиях - Мк VIII:38: и Лк IX:20: эпитет agioV приложен к ним именно в связи с пришествием Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Prayer.A. D. 51.
11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. 12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: 13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

In these words we have the earnest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to be so while at a distance was by prayer for them, together with his writing or sending to them. He desired that their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore concludes with prayer for them. Observe,

I. Whom he prays to, namely, God and Christ. Prayer is a part of religious worship, and all religious worship is due unto God only. Prayer is here made to God, even the Father and our Father; and also to Christ, even our Lord Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray; and so the Spirit of adoption prompts them to pray, to cry, Abba Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour.

II. What he prays for, with respect to himself and his fellow-labourers, and on behalf of the Thessalonians.

1. He prays that himself and fellow-labourers might have a prosperous journey to them by the will of God, that their way might be directed to them, v. 11. The taking of a journey to this or that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being, that we depend upon God in all our motions and actions, as well as for the continuance of life and being, that divine Providence orders all our affairs and that it is owing thereto if we prosper therein, that God our Father directs and orders his children whither they shall go and what they shall do, that our Lord Jesus Christ in a particular manner directs the motions of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our paths.

2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prayed for the prosperity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends:-- (1.) That they might increase and abound in love (v. 12), in love to one another and in love to all men. Note, Mutual love is required of all Christians, and not only that they love one another, but that they also have a charitable disposition of mind and due concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein; and of their charity, yet the apostle prays that this might increase and abound. Note, We have reason to desire to grow in every grace, and have need of the Spirit's influence in order to growth in grace; and the way to obtain this is by prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians the apostle again mentions his love, his abounding love, towards them. The more we are beloved, the more affectionate we should be. (2.) That they might be established unblamable in holiness, v. 13. This spiritual benefit is mentioned as an effect of increasing and abounding love: To the end that he (the Lord) may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also, Holiness is required of all those who would go to heaven, and therein we must be unblamable; that is, we must act in every thing so that we may not in the least contradict the profession we make of holiness. Our desire should be to have our hearts established in holiness before God, and be preserved safe, to the coming of the Lord Jesus Christ; and that we may be unblamable before God, even the Father, now, and be presented blameless before the throne of his glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord Jesus will certainly come, and come in his glory. [2.] When he comes, his saints will come with him: They shall appear with him in glory. [3.] Then the excellency as well as the necessity of holiness will appear, because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.
Adam Clarke: Commentary on the Bible - 1831
3:11: Now God himself and our Father - That is: God who is our Father, who has adopted us into the heavenly family, and called us his sons and daughters.
Direct our way - As he was employed in God's work he dared not consult his own inclinations, he looked for continual directions from God, where, when, and how to do his Master's work.
Albert Barnes: Notes on the Bible - 1834
3:11: Now God himself - This is evidently a prayer. He earnestly sought of God that he might be permitted to visit them, and that he would so prepare the way that he might do it.
And our Father - Even our Father. The reference is particularly to the "Father," the First Person of the Trinity. It does not refer to the divine nature in general, or to God as such, but to God as the Father of the Lord Jesus. It is a distinct prayer offered to him that he would direct his way to them. It is right therefore to offer prayer to God as the First Person of the Trinity.
And our Lord Jesus Christ - This also is a prayer, as much as the former was, for it can be understood in no other way. What can be its meaning, unless the apostle believed that the Lord Jesus had power to direct his way to them, and that it was proper for him to express this wish to him; that is, to pray to him? If this be so, then it is right to pray to the Lord Jesus, or to worship him; see the Joh 20:28 note; Act 1:24 note. Would Paul have prayed to an angel to direct his way to the church at Thessalonica?
Direct our way unto you - Margin, "guide." The Greek word - κατευθύνω kateuthunō - means, to guide straight toward or upon anything. It is rendered "guide," in Luk 1:79, and "direct" here and in Th2 3:5. It does not elsewhere occur in the New Testament. The idea is that or conducting one straight to a place, and not by a round-about course. Here the petition is, that God would remove all obstacles so that he could come directly to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: God: Th1 3:13; Isa 63:16; Jer 31:9; Mal 1:6; Mat 6:4, Mat 6:6, Mat 6:8, Mat 6:9, Mat 6:14, Mat 6:18, Mat 6:26, Mat 6:32; Luk 12:30, Luk 12:32; Joh 20:17; Co2 6:18; Col 1:2; Jo1 3:1
and our Lord: Rom 1:3; Th2 2:16
direct: or, guide
our way: Ezr 8:21-23; Pro 3:5, Pro 3:6; Mar 1:3
1 Thessalonians 3:12
John Gill
Now God himself, and our Father,.... The Oriental versions leave out the copulative "and", and read, "God himself, our Father" the first person in the Trinity, who is God himself, truly and properly so; and who is a God that hears prayer; and who is omnipotent, and able to do more than the saints can ask or think; and omniscient, and knows their persons and cases, and what is proper for them, and how and when to help and supply them; and he is also the God of all grace, the author and giver of it, and who is able to make it abound, and increase it, and so a very proper object of prayer: and who is likewise the Father of Christ, and of all the saints, not only by creation, in which sense he is the Father of all men, but by adopting grace; and which is mentioned to encourage freedom and boldness in prayer, which children may use with a father, and to raise an expectation of succeeding and receiving an answer; for if earthly parents hear their children, and give good things to them, how much more will not our heavenly Father give his Holy Spirit, and all other good gifts, unto his children? And this shows that the apostle prayed to God in the manner Christ directed, Mt 6:9
and our Lord Jesus Christ: who is equally the object of prayer with God his Father and ours; who is sometimes distinctly prayed unto, as in Acts 7:59 and often in conjunction with his Father, as in all those places in the epistles, where grace and peace are wished for from them both; see Rom 1:7, and sometimes he is set before the Father, as in Th2 2:16 to show the entire equality between them, and that he is equally addressed as he, being truly and properly God, who knows all things, and is the Almighty, and whose grace is sufficient for us, and therefore rightly applied unto, as here: the petition put up to them both is, that they would
direct our way unto you: a journey is not to be taken without the will of God, without seeking to know it, without submission to it, and dependence on it; nor is there any prosperous one, but by it; see Jas 4:13. Men may devise their own ways, but God directs their goings; especially a good man's steps are ordered by the Lord, and particularly ministers; who, as they are often directed to subjects and matter, in a very providential way, so to places, and are ordered both where and when to go; see Acts 16:6. The apostle was aware, that there were obstacles in his way of coming to Thessalonica, for he had attempted it once and again, but Satan, and his emissaries, hindered; and therefore he desires that God and Christ would remove them out of the way, and make his way straight and plain, as the word signifies, that he might once more see their faces.
John Wesley
Direct our way - This prayer is addressed to Christ, as well as to the Father.
Robert Jamieson, A. R. Fausset and David Brown
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" (Th1 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 (Th2 2:16-17). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in Th2 2:16-17, 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 (Th1 5:23; Th2 1:11; Th2 2:16; Th2 3:5, Th2 3:16) [BENGEL]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (Rom 1:10; Rom 15:32) [EDMUNDS]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.
3:123:12: Եւ զձե՛զ ինքն Տէր բազմապատի՛կս եւ առաւե՛լս արասցէ սիրով ընդ միմեանս եւ առ ամենեսին՝ որպէս եւ մեք ՚ի ձեզ.
12 եւ ինքը Տէրը թող աճեցնի եւ առատացնի ձեր սէրը, որ ունէք միմեանց հանդէպ եւ բոլորի հանդէպ, ինչպէս եւ մենք՝ ձեր հանդէպ:
12 Տէրը աճեցնէ ու աւելցնէ ձեր սէրը իրարու վրայ եւ ամենուն վրայ, ինչպէս մենք ալ ձեր վրայ ունինք,
Եւ զձեզ ինքն Տէր բազմապատիկս եւ առաւելս արասցէ սիրով ընդ միմեանս եւ առ ամենեսին, որպէս եւ մեք ի ձեզ:

3:12: Եւ զձե՛զ ինքն Տէր բազմապատի՛կս եւ առաւե՛լս արասցէ սիրով ընդ միմեանս եւ առ ամենեսին՝ որպէս եւ մեք ՚ի ձեզ.
12 եւ ինքը Տէրը թող աճեցնի եւ առատացնի ձեր սէրը, որ ունէք միմեանց հանդէպ եւ բոլորի հանդէպ, ինչպէս եւ մենք՝ ձեր հանդէպ:
12 Տէրը աճեցնէ ու աւելցնէ ձեր սէրը իրարու վրայ եւ ամենուն վրայ, ինչպէս մենք ալ ձեր վրայ ունինք,
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: А вас Господь да исполнит и преисполнит любовью друг к другу и ко всем, какою мы исполнены к вам,
3:12  ὑμᾶς δὲ ὁ κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς,
3:12. ὑμᾶς (to-ye) δὲ (moreover) ὁ (the-one) κύριος (Authority-belonged) πλεονάσαι (it-may-have-beyonded-to) καὶ (and) περισσεύσαι (it-may-have-abouted-of) τῇ (unto-the-one) ἀγάπῃ (unto-an-excessing-off) εἰς (into) ἀλλήλους ( to-one-to-other ) καὶ (and) εἰς (into) πάντας , ( to-all ) καθάπερ (down-to-which-very) καὶ (and) ἡμεῖς (we) εἰς (into) ὑμᾶς, (to-ye,"
3:12. vos autem Dominus multiplicet et abundare faciat caritatem in invicem et in omnes quemadmodum et nos in vobisAnd may the Lord multiply you and make you abound in charity towards one another and towards all men: as we do also towards you,
12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also toward you;
And the Lord make you to increase and abound in love one toward another, and toward all [men], even as we [do] toward you:

12: А вас Господь да исполнит и преисполнит любовью друг к другу и ко всем, какою мы исполнены к вам,
3:12  ὑμᾶς δὲ ὁ κύριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας, καθάπερ καὶ ἡμεῖς εἰς ὑμᾶς,
3:12. vos autem Dominus multiplicet et abundare faciat caritatem in invicem et in omnes quemadmodum et nos in vobis
And may the Lord multiply you and make you abound in charity towards one another and towards all men: as we do also towards you,
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Adam Clarke: Commentary on the Bible - 1831
3:12: Make you to increase and abound in love - They had already love to each other, so as to unite them in one Christian body; and he prays that they may have an increase and an abundance of it; that they might feel the same love to each other which he felt for them all.
Albert Barnes: Notes on the Bible - 1834
3:12: And the Lord make you to increase and abound in love - compare notes, Co2 9:8. The word "Lord" here probably refers to the Lord Jesus, as this is the name by which he is commonly designated in the New Testament; see the notes on Act 1:24. If this be so, then this is a petition to the Lord Jesus as the fountain of all grace and goodness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: the Lord: Th1 4:10; Psa 115:4; Luk 17:5; Co2 9:10; Jam 1:17; Pe2 3:18
abound: Th1 4:9, Th1 4:10; Phi 1:9; Th2 1:3
love: Th1 5:15; Mat 7:12, Mat 22:39; Rom 13:8; Co1 13:1-13; Gal 5:6, Gal 5:13, Gal 5:14, Gal 5:22; Pe2 1:7; Jo1 3:11-19, Jo1 4:7-16
even: Th1 2:8
1 Thessalonians 3:13
Geneva 1599
(3) And the Lord make you to increase and abound in love one toward another, and toward all [men], even as we [do] toward you:
(3) Another part of the epistle, in which he speaks of the duties of a Christian life. And he shows that the perfection of a Christian life consists in two things, that is, in charity toward all men, and inward purity of the heart. And the accomplishment of these things is nonetheless deferred to the next coming of Christ, who will then perfect his work by the same grace with which he began it in us.
John Gill
And the Lord make you to increase,.... That is, the Lord the Spirit; so that the object of prayer, addressed by the apostle, is Father, Son, and Spirit, as in Rev_ 1:4. The Alexandrian copy reads "God". The Spirit is God, equally with the Father and the Son, and so a fit object of prayer with them, which otherwise he would not be. The request is, that he would cause these saints to increase in number, as the first churches greatly did: and in the gifts of the Spirit, which he divides to men severally as he will; and in his graces, as in faith, in hope, in holiness, in humility, in knowledge, in spiritual joy and strength, an increase in all which is from him:
and abound in love one towards another; for though they were taught of God to love one another, and did do so, and the apostle had had good tidings of their love; yet it was not perfect, there was room for a further exercise of it, by serving each other by it, in things spiritual and temporal; and he had his request, for it did abound in everyone of them towards each other, Th2 1:3
and towards all men; the men of the world, who were without, were not members of the church, nor professors of the Christian religion, but enemies to that, and to Christ, and to them; and yet they were to love them as men, and pray for them, and do them all the good that lay in their power:
even as we do towards you; for the love of the apostle, and those with him, abounded more and more towards these saints, and was so far from being weakened, that it was increased by their absence from them; and they were more abundantly desirous of seeing them, and were even quite impatient until they sent to them, and heard of them.
Robert Jamieson, A. R. Fausset and David Brown
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,' Th1 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 Th1 3:13), as in Th2 3:5. So the Holy Ghost is called "the Lord" (2Cor 3:17). "Love" is the fruit of the Spirit (Gal 5:22), and His office is "to stablish in holiness" (Th1 3:13; 1Pet 1:2).
3:133:13: հաստատել զսիրտս ձեր անարա՛տս ՚ի սրբութիւն առաջի Աստուծոյ եւ Հօր մերոյ՝ ՚ի գալստեա՛նն Տեառն մերոյ Յիսուսի Քրիստոսի՝ հանդերձ ամենայն սրբովք իւրովք[4583]։[4583] Ոմանք. ՚Ի սրբութեան առաջի Աստուծոյ։ Ոսկան յաւելու. Սրբովք իւրովք. ամէն։
13 Թող նա ամրացնի ձեր սրտերը, անարատ սրբութեամբ, Աստծու եւ մեր Հօր առաջ, մեր Տէր Յիսուս Քրիստոսի գալստեան ժամանակ՝ իր բոլոր սրբերով հանդերձ:
13 Հաստատելով ձեր սրտերը անարատ սրբութեամբ՝ Աստուծոյ եւ մեր Հօրը առջեւ, մեր Տէր Յիսուս Քրիստոսին՝ իր բոլոր սուրբերուն հետ՝ գալու ատենը։
հաստատել զսիրտս ձեր անարատս ի սրբութիւն առաջի Աստուծոյ եւ Հօր մերոյ ի գալստեանն Տեառն մերոյ Յիսուսի Քրիստոսի հանդերձ ամենայն սրբովք իւրովք:

3:13: հաստատել զսիրտս ձեր անարա՛տս ՚ի սրբութիւն առաջի Աստուծոյ եւ Հօր մերոյ՝ ՚ի գալստեա՛նն Տեառն մերոյ Յիսուսի Քրիստոսի՝ հանդերձ ամենայն սրբովք իւրովք[4583]։
[4583] Ոմանք. ՚Ի սրբութեան առաջի Աստուծոյ։ Ոսկան յաւելու. Սրբովք իւրովք. ամէն։
13 Թող նա ամրացնի ձեր սրտերը, անարատ սրբութեամբ, Աստծու եւ մեր Հօր առաջ, մեր Տէր Յիսուս Քրիստոսի գալստեան ժամանակ՝ իր բոլոր սրբերով հանդերձ:
13 Հաստատելով ձեր սրտերը անարատ սրբութեամբ՝ Աստուծոյ եւ մեր Հօրը առջեւ, մեր Տէր Յիսուս Քրիստոսին՝ իր բոլոր սուրբերուն հետ՝ գալու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: чтобы утвердить сердца ваши непорочными во святыне пред Богом и Отцем нашим в пришествие Господа нашего Иисуса Христа со всеми святыми Его. Аминь.
3:13  εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. [ἀμήν.]
3:13. εἰς (into) τὸ (to-the-one) στηρίξαι (to-have-stablished-to) ὑμῶν (of-ye) τὰς (to-the-ones) καρδίας (to-hearts) ἀμέμπτους ( to-un-blameable ) ἐν (in) ἁγιωσύνῃ (unto-a-hallow-belongedness) ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) πατρὸς (of-a-Father) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) μετὰ (with) πάντων ( of-all ) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) αὐτοῦ. (of-it)
3:13. ad confirmanda corda vestra sine querella in sanctitate ante Deum et Patrem nostrum in adventu Domini nostri Iesu cum omnibus sanctis eius amenTo confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ, with all his saints. Amen.
13. to the end he may stablish your hearts unblameable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints:

13: чтобы утвердить сердца ваши непорочными во святыне пред Богом и Отцем нашим в пришествие Господа нашего Иисуса Христа со всеми святыми Его. Аминь.
3:13  εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. [ἀμήν.]
3:13. ad confirmanda corda vestra sine querella in sanctitate ante Deum et Patrem nostrum in adventu Domini nostri Iesu cum omnibus sanctis eius amen
To confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ, with all his saints. Amen.
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Adam Clarke: Commentary on the Bible - 1831
3:13: To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love.
At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.
Albert Barnes: Notes on the Bible - 1834
3:13: To the end he may stablish your hearts - That is, "may the Lord cause you to increase in love Th1 3:12, in order that you may be established, and be without blame in the day of judgment." The idea is, that if charity were diffused through their hearts, they would abound in every virtue, and would be at length found blameless.
Unblameable - See the Th1 1:10 note; Phi 2:15; Phi 3:6 notes; Heb 8:7 note; compare Luk 1:6; Th1 5:23. The meaning is, so that there could be no "charge" or "accusation" against them.
In holiness - Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart.
At the coming of our Lord Jesus Christ - To judge the world; notes, Th1 1:10. As we are to appear before him, we should so live that our Judge will find nothing in us to be blamed.
With all his saints - With all his "holy ones" - τῶν ἁγίων tō n hagiō n. The word includes his "angels," who will come with him Mat 25:31, and all the redeemed, who will then surround him. The idea is, that before that holy assemblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the "goodly fellowship" of the angels, and to be regarded as worthy to be numbered with the redeemed who" have washed their robes and have made them pure in the blood of the Lamb." When we come to appear amidst that vast assemblage of holy beings, the honors of the world will appear to be small things; the wealth of the earth will appear worthless, and all the pleasures of this life beneath our notice. Happy will they be who are prepared for the solemnities of that day, and who shall have led such a life of holy love - of pure devotion to the Redeemer - of deadness to the world - and of zeal in the cause of pure religion of universal justice, fidelity, honesty, and truth, as to be without reproach, and to meet with the approbation of their Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: he may: Th1 5:23; Rom 14:4, Rom 16:25; Co1 1:8; Phi 1:10; Th2 2:16, Th2 2:17; Pe1 5:10; Jo1 3:20, Jo1 3:21
unblameable: Eph 5:27; Col 1:22; Jo1 3:20, Jo1 3:21; Jde 1:24
before: Th1 3:11
at the: Th1 2:19, Th1 4:15, Th1 5:23; Co1 1:7, Co1 15:23; Th2 2:1
with: Deu 33:2; Zac 14:5; Th2 1:10; Jde 1:14
John Gill
To the end he may stablish your hearts,.... Which are very unstable and inconstant in their frames, and in the exercise of grace, and have need to be established in the love of God, against the fears of men, the frowns of the world, the temptations of Satan, and in, and with the doctrines of grace; See Gill on Th1 3:2,
unblamable in holiness before God, even our Father. There is no holiness in men naturally; what is in them without the grace of God is only a show; true holiness is from the Spirit of God; and this is a stable thing in itself, and can never be removed or taken away; but the acts of it, through the prevalence of corruption, the force of Satan's temptations, and the snares of the world, are fickle and inconstant; and the saints need to be established in the discharge of duty, as well as in the exercise of grace: and whereas the apostle prays, that they might be "unblamable in holiness", the Alexandrian copy reads, "in righteousness" so one of Stephens's; it must be observed, that no man is perfectly holy in this life; no man is without sin in himself, or lives without the commission of it; holiness in the best is imperfect; no man, as yet, is in himself sanctified wholly; there is no unblamable holiness but in Christ; and in him the saints are without spot and blemish, who is their sanctification and their righteousness; but in themselves they are full of spots and stains; yet through the grace of God their hearts may be so established with principles of holiness, and they may be so assisted in the acts of it daily, as to give no just cause of blame to men, and so to behave as to approve themselves "before God", who sees the heart, and knows from what principles all actions flow: and this the apostle desires may be at the coming of our Lord Jesus; or unto the coming of him, as in Th1 5:23 Either at death, when he comes into his garden, and gathers his lilies, and takes his to himself to be for ever with him; or at the day of judgment, when he comes to judge the quick and dead; and which coming of his is certain, and will be quickly and suddenly, and with great glory and power: and, as it is here added,
with all his saints; meaning either his holy angels, or rather the souls of his people, whom he will bring with him, and will raise their dead bodies, and reunite them to their souls, when they shall be for ever with him; and then shall they be unblamable in holiness, both in soul and body, and shall be presented by him, first to himself, and then to his Father, faultless, and without spot, or wrinkle, or any such thing. The Vulgate Latin, Arabic, and Ethiopic versions add, "Amen"; and so does Beza's ancient copy, and the Alexandrian manuscript.
John Wesley
With all his, Christ's, saints - Both angels and men.
Robert Jamieson, A. R. Fausset and David Brown
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 (Th1 4:14; Dan 7:10; Zech 14:5; Mt 25:31; Th2 1:7). The saints are "His" (Acts 9:13). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare Rev_ 14:5. This verse (compare Th1 3:12) shows that "love" is the spring of true "holiness" (Mt 5:44-48; Rom 13:10; Col 3:14). God is He who really "stablishes"; Timothy and other ministers are but instruments (Th1 3:2) in "stablishing."