72 lines
16 KiB
HTML
72 lines
16 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Colossians';
|
|
PriorBookURL = './Comm/jfb/Col/Col000.html';
|
|
PriorChapter = '1 Thessalonians 2';
|
|
PriorChapterURL = './Comm/jfb/1Th/1Th002.html';
|
|
NextBook = '2 Thessalonians';
|
|
NextBookURL = './Comm/jfb/2Th/2Th000.html';
|
|
NextChapter = '1 Thessalonians 4';
|
|
NextChapterURL = './Comm/jfb/1Th/1Th004.html';
|
|
Title = 'The First Epistle of Paul the Apostle to the Thessalonians';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 3';
|
|
SubTitle3Cased = 'Chapter 3';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
|
|
<p id="a1Th3_1"><a onclick="return mV('1Th',3,'1-13');">1Th 3:1-13</a>. 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.
|
|
<p><b>1. Wherefore</b>—because of our earnest love to you (<a onclick="return mV('1Th',2,'17-20');">1Th 2:17-20</a>).
|
|
<br><br><b>forbear</b>—"endure" the suspense. The <i>Greek</i> is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.
|
|
<br><br><b>left at Athens alone</b>—See my JFB for <a href= "./Comm/jfb/1Th/1Th000.html"><i>Introduction.</i></a> This implies that he sent Timothy <i>from Athens,</i> 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, <i>previous to his departure from Berea,</i> 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," <a onclick="return mV('1Th',3,5);">1Th 3:5</a>, will express that the <i>act</i> of sending Timothy, when he arrived at Athens, was <i>Paul's,</i> 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, <a onclick="return mV('1Th',3,1);">1Th 3:1</a>, "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, <a onclick="return mV('Act',17,14,15);">Act 17:14-15</a>, accords with the Epistle. The word "left behind" (<i>Greek</i>) implies that Timothy had been with him <i>at Athens.</i> 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.
|
|
<p id="a1Th3_2"><b>2. minister of God and our fellow labourer</b>—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 <a onclick="return mV('1Cr',3,9);">1Cr 3:9</a>; <a onclick="return mV('2Cr',6,1);">2Cr 6:1</a>. The <i>English Version</i> reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our <i>brother</i>" here; but in <a onclick="return mV('1Cr',4,17);">1Cr 4:17</a>, "my <i>son.</i>" 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 (<a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>; <a onclick="return mV('1Ti',4,12);">5:23</a>). "Gospel ministers do the work of God <i>with</i> Him, <i>for</i> Him, and <i>under</i> Him" [EDMUNDS].
|
|
<br><br><b>establish</b>—<i>Greek,</i> "confirm." In <a onclick="return mV('2Th',3,3);">2Th 3:3</a>, GOD is said to "stablish": He is the true establisher: ministers are His "instruments."
|
|
<br><br><b>concerning</b>—<i>Greek,</i> "in behalf of," that is, <i>for the furtherance</i> of your faith. The <i>Greek</i> for "comfort" includes also the idea, "exhort." The Thessalonians in their trials needed both (<a onclick="return mV('1Th',3,3);">1Th 3:3</a>; compare <a href= "#" onclick="return mV('Act',14,22);">Act 14:22</a>).
|
|
<p id="a1Th3_3"><b>3. moved</b>—"shaken," "disturbed." The <i>Greek</i> is literally said of dogs <i>wagging</i> the tail in fawning on one. Therefore TITTMANN explains it, "That no man should, amidst his calamities, be <i>allured</i> by the <i>flattering</i> 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.
|
|
<br><br><b>yourselves know</b>—We always candidly told you so (<a onclick="return mV('1Th',3,4);">1Th 3:4</a>; <a onclick="return mV('Act',14,22);">Act 14:22</a>). 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.
|
|
<br><br><b>we</b>—Christians.
|
|
<br><br><b>appointed thereunto</b>—by God's counsel (<a onclick="return mV('1Th',5,9);">1Th 5:9</a>).
|
|
<p id="a1Th3_4"><p><b>4. that we should suffer</b>—<i>Greek,</i> "that we are about (we are sure) to suffer" according to the <i>appointment</i> of God (<a onclick="return mV('1Th',3,3);">1Th 3:3</a>).
|
|
<br><br><b>even as</b>—"<i>even</i> (exactly) as it <i>both</i> came to pass <i>and</i> ye know"; ye know <i>both</i> that it came to pass, <i>and</i> that we foretold it (compare <a onclick="return mV('Jhn',13,19);">Jhn 13:19</a>). 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.
|
|
<p id="a1Th3_5"><b>5. For this cause</b>—Because I know of your "tribulation" having actually begun (<a onclick="return mV('1Th',3,4);">1Th 3:4</a>).
|
|
<br><br><b>when I</b>—<i>Greek,</i> "when I <i>also</i> (as well as Timothy, who, Paul delicately implies, was equally anxious respecting them, compare "we," <a onclick="return mV('1Th',3,1);">1Th 3:1</a>), could no longer contain myself (<i>endure</i> the suspense)."
|
|
<br><br><b>I sent</b>—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 JFB for <a href="./Comm/jfb/1Th/1Th003.html#a1Th3_1">1Th 3:1</a>).
|
|
<br><br><b>to know</b>—to learn the state of your faith, whether it stood the trial (<a onclick="return mV('Col',4,8);">Col 4:8</a>).
|
|
<br><br><b>lest...have tempted...and ...be</b>—The indicative is used in the former sentence, the subjunctive in the latter. Translate therefore, "To know...<i>whether haply</i> the tempter <i>have</i> tempted you (the indicative implying that he supposed such was the case), and <i>lest</i> (in that case) our labor <i>may prove to be</i> in vain" (compare <a onclick="return mV('Gal',4,11);">Gal 4:11</a>). Our labor in preaching would in that case be vain, so far as <i>ye</i> are concerned, but not as concerns <i>us</i> in so far as <i>we</i> have sincerely labored (<a onclick="return mV('Isa',49,4);">Isa 49:4</a>; <a href= "#" onclick="return mV('1Cr',3,8);">1Cr 3:8</a>).
|
|
<p id="a1Th3_6"><p><b>6.</b> Join "now" with "come"; "But Timotheus having <i>just now come</i> from you unto us" [ALFORD]. Thus it appears (compare <a onclick="return mV('Act',18,5);">Act 18:5</a>) Paul is writing from Corinth.
|
|
<br><br><b>your faith and charity</b>— (<a onclick="return mV('1Th',1,3);">1Th 1:3</a>; compare <a href= "#" onclick="return mV('2Th',1,3);">2Th 1:3</a>, whence it seems their faith subsequently increased still more). <i>Faith</i> was the solid foundation: <i>charity</i> the cement which held together the superstructure of their practice on that foundation. In that <i>charity</i> was included their "good (kindly) remembrance" of their teachers.
|
|
<br><br><b>desiring greatly</b>—<i>Greek,</i> "having a yearning desire for."
|
|
<br><br><b>we also</b>—The desires of loving friends for one another's presence are reciprocal.
|
|
<p id="a1Th3_7"><p><b>7. over you</b>—in respect to you.
|
|
<br><br><b>in</b>—in the midst of: notwithstanding "all our distress (<i>Greek,</i> 'necessity') and affliction," namely, external trials at Corinth, whence Paul writes (compare <a onclick="return mV('1Th',3,6);">1Th 3:6</a>, with <a onclick="return mV('Act',18,'5-10');">Act 18:5-10</a>).
|
|
<p id="a1Th3_8"><b>8. now</b>—as the case is; seeing ye stand fast.
|
|
<br><br><b>we live</b>—we flourish. It <i>revives us</i> in our affliction to hear of your steadfastness (<a onclick="return mV('Psa',22,26);">Psa 22:26</a>; <a onclick="return mV('2Jo',1,'3-4');">2Jo 1:3-4</a>).
|
|
<br><br><b>if</b>—implying that the vivid joy which the missionaries "now" feel, <i>will continue</i> if the Thessalonians continue steadfast. They still needed exhortation, <a onclick="return mV('1Th',3,10);">1Th 3:10</a>; therefore he subjoins the conditional clause, "if ye," etc. (<a onclick="return mV('Phl',4,1);">Phl 4:1</a>).
|
|
<p id="a1Th3_9"><b>9. For what thanks</b>—<i>what sufficient</i> thanks?
|
|
<br><br><b>render...again</b>—in return for His goodness (<a onclick="return mV('Psa',116,12);">Psa 116:12</a>).
|
|
<br><br><b>for you</b>—"concerning you."
|
|
<br><br><b>for all the joy</b>—on account of all the joy. It was "comfort," <a onclick="return mV('1Th',3,7);">1Th 3:7</a>, now it is more, namely, <i>joy.</i>
|
|
<br><br><b>for your sakes</b>—on your account.
|
|
<br><br><b>before our God</b>—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 <a onclick="return mV('1Th',2,20);">1Th 2:20</a>; <a onclick="return mV('Jhn',15,11);">Jhn 15:11</a>).
|
|
<p id="a1Th3_10"><b>10. Night and day</b>— (See on JFB for <a href="./Comm/jfb/1Th/1Th002.html#a1Th2_9">1Th 2:9</a>). Night is the season for the saint's holiest meditations and prayers (<a onclick="return mV('2Ti',1,3);">2Ti 1:3</a>).
|
|
<br><br><b>praying</b>—connected with, "we joy"; we joy while we pray; or else as ALFORD, <i>What thanks can we render to God while we pray?</i> The <i>Greek</i> implies a <i>beseeching</i> request.
|
|
<br><br><b>exceedingly</b>—literally, "more than exceeding abundantly" (compare <a onclick="return mV('Eph',3,20);">Eph 3:20</a>).
|
|
<br><br><b>that which is lacking</b>—Even the Thessalonians had points in which they needed improvement [BENGEL], (<a onclick="return mV('Luk',17,5);">Luk 17:5</a>). 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 (<a onclick="return mV('1Th',4,'1-9');">1Th 4:1-9</a>). 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.
|
|
<p id="a1Th3_11"><b>11.</b> Translate, "<i>May</i> God Himself, <i>even</i> our Father (there being but one article in the <i>Greek,</i> requires this translation, 'He who is at once God and our Father'), direct," etc. The "Himself" stands in contrast with "we" (<a onclick="return mV('1Th',2,18);">1Th 2:18</a>); <i>we</i> desired to come but could not through Satan's hindrance; but if God <i>Himself</i> direct our way (as we pray), none can hinder Him (<a onclick="return mV('2Th',2,16,17);">2Th 2:16-17</a>). It is a remarkable proof of <i>the unity of the Father and Son,</i> that in the <i>Greek</i> here, and in <a onclick="return mV('2Th',2,16,17);">2Th 2:16-17</a>, the verb is <i>singular,</i> implying that the subject, the Father and Son, are but <i>one in essential Being,</i> not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer (<a onclick="return mV('1Th',5,23);">1Th 5:23</a>; <a onclick="return mV('2Th',1,11);">2Th 1:11</a>; <a onclick="return mV('2Th',2,16);">2:16</a>; <a onclick="return mV('2Th',3,5,16);"> 3:5, 16</a>) [BENGEL]. Paul does not think the prosperous issue of a journey an unfit subject for prayer (<a href= "#" onclick="return mV('Rom',1,10);">Rom 1:10</a>; <a href= "#" onclick="return mV('Rom',15,32);">15:32</a>) [EDMUNDS]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.
|
|
<p id="a1Th3_12"><b>12.</b> The "you" in the <i>Greek</i> is emphatically put <i>first;</i> "But" (so the <i>Greek</i> for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," etc. The <i>Greek</i> for "increase" has a more <i>positive</i> force; that for "abound" a more <i>comparative</i> force, "make you <i>full</i> (supplying 'that which is lacking,' <a href= "#" onclick="return mV('1Th',3,10);">1Th 3:10</a>) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare <a onclick="return mV('1Th',3,13);">1Th 3:13</a>), as in <a onclick="return mV('2Th',3,5);">2Th 3:5</a>. So the Holy Ghost is called "the Lord" (<a onclick="return mV('2Cr',3,17);">2Cr 3:17</a>). "Love" is the fruit of the Spirit (<a onclick="return mV('Gal',5,22);">Gal 5:22</a>), and His office is "to stablish in holiness" (<a onclick="return mV('1Th',3,13);">1Th 3:13</a>; <a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>).
|
|
<p id="a1Th3_13"><b>13. your hearts</b>—which are naturally the spring and seat of unholiness.
|
|
<br><br><b>before God, even our Father</b>—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.
|
|
<br><br><b>coming</b>—<i>Greek,</i> "presence," or "arrival."
|
|
<br><br><b>with all his saints</b>—including both the holy angels and the holy elect of men (<a onclick="return mV('1Th',4,14);">1Th 4:14</a>; <a onclick="return mV('Dan',7,10);">Dan 7:10</a> <a onclick="return mV('Zec',14,5);">Zec 14:5</a> <a onclick="return mV('Mat',25,31);">Mat 25:31</a>; <a onclick="return mV('2Th',1,7);">2Th 1:7</a>). The saints are "His" (<a onclick="return mV('Act',9,13);">Act 9:13</a>). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare <a onclick="return mV('Rev',14,5);">Rev 14:5</a>. This verse (compare <a onclick="return mV('1Th',3,12);">1Th 3:12</a>) shows that "love" is the spring of true "holiness" (<a onclick="return mV('Mat',5,'44-48');">Mat 5:44-48</a>; <a onclick="return mV('Rom',13,10);">Rom 13:10</a>; <a onclick="return mV('Col',3,14);">Col 3:14</a>). God is He who really "stablishes"; Timothy and other ministers are but instruments (<a onclick="return mV('1Th',3,2);">1Th 3:2</a>) in "stablishing."
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |