(Chapter 3)
In this chapter, Paul touches on another thing that is important in working with new converts—the need to follow up with them with teaching and exhortation concerning the Christian revelation of truth and Christian practice (walk). This shows that new believers need “hands on” attention after they get saved. With this in mind, it was the habit of Paul and his co-workers to either have a couple of the workers remain behind with the new believers, or to return to them later to help them in this way. Some examples from the book of the Acts are:
• ANTIOCH (in Pisidia), ICONIUM, & LYSTRA—Paul and Barnabas returned to establish the new believers in the faith (Acts 14:21-23).
• SYRIA & CILICIA—Paul and Silas returned to strengthen the new converts in those areas (Acts 15:40-41).
PHILIPPI—Luke was left behind to strengthen and encourage the new converts. This is indicated by his use of the word, "they" rather than, "we" (Acts 17:1). Luke wrote the book of the Acts; when he accompanied Paul, he said, "we," and when he didn't, he would say "they." (Luke joined the missionary band in Troas and went with them to Macedonia and the city of Philippi – Acts 16:10).
THESSALONICA—No one stayed behind at first because the persecution was so intense (Acts 17:10), but later, Timothy was sent back there from Athens to establish and encourage them (1 Thess. 3:1-2).
BEREA—Silas and Timothy remained there to help them on in the faith (Acts 17:14) and then moved on to Athens at the call of Paul (Acts 17:15). (We know they reached Athens because Timothy was sent from Athens back to Thessalonica by Paul and Silas – 1 Thess. 3:2.)
ATHENS—Since Silas is not mentioned as accompanying Paul from Athens to Corinth (Acts 18:1), we thereby understand that he remained at Athens and shepherded the few who had believed in that city (Acts 17:34), and afterwards he went into Macedonia. (Silas and Timothy then went together to Corinth to link up with Paul – Acts 18:5; 2 Cor. 11:9).
CORINTH—Silas and Timothy remained behind at Corinth when Paul left with Aquila and Priscilla (Acts 18:18). Apollos also went there later (chap. 18:27-28).
EPHESUS—Aquila and Priscilla were left in Ephesus when Paul went on to Jerusalem (Acts 18:19-28). Later, Paul besought Timothy to remain there when he pressed on to Macedonia (1 Tim. 1:3).
The Purpose of “Follow-up” Work
Vss. 1-5—Having this concern for their converts in Thessalonica, Paul and Silas (“we”) thought it good to send Timothy back to Thessalonica from Athens to “establish” them and to “encourage” them.
• To “establish” the saints (vs. 2a) is to ground them in the doctrine of Paul’s “gospel” and “the revelation of the Mystery” (Rom. 16:25).
• To “encourage” the saints (vs. 2b) is to warm their hearts and to encourage them in practical matters of Christian living.
The first aspect is doctrinal and the second is practical. These things always go together in Scripture. In fact, every doctrine in New Testament Scripture ought to have a practical ramification in the Christian’s life. They may be taken up separately for the sake of learning them, but ultimately, they cannot be divorced from one another; otherwise, the believer will become imbalanced.
A letter, such as this very epistle, would be a great help to the Thessalonians, but they really needed someone to be with them face to face to minister to them. The sending of Timothy to the Thessalonians, in fact, shows that there is nothing that can replace personal visits among the saints. To send along a letter, make a phone call, give a book of ministry or an audio recording, are all good and helpful, but new converts need personal, "hands on" type of contact. Thus, there are some things that really can only be met with by personal visitation (1 Cor. 11:34b).
We may be asked, “What exactly are the tenets of Paul’s gospel and the Mystery that Timothy would have taught the Thessalonians in view of establishing them?” The following is a list of some of these things which he might have brought before them to this end:
Truth Concerning the Persons of the Godhead (Theology)
• The Trinity—the divinity of the Persons in the Godhead—the Father, the Son, and Holy Spirit (Matt. 3:16-17).
• The Person of Christ—His deity, His eternal Sonship, His incarnation, and sinless humanity (2 John 9).
Christ the Firstborn (Rom. 8:29) and Only-begotten (John 3:16).
The propitiatory and substitutionary aspects of Christ’s work in atonement (Rom. 3:25; 4:25).
Christ’s resurrection and ascension in glory (1 Cor. 15:12-20; Acts 1:9-11).
Christ our High Priest and Advocate (Heb. 2:17; 1 John 2:1).
Truth Concerning Salvation & Its Related Blessings (Soteriology)
The righteousness of God (Rom. 3:21-26).
The quickening and sealing of the Spirit (Eph. 1:13; 2:1).
The difference between new birth and salvation (John 3:3-8, 14-17).
The difference between bought and redeemed (1 Cor. 6:19; 1 Peter 1:18-19).
The various aspects of forgiveness—eternal (Eph. 1:7), governmental (Matt. 18:26-35), restorative (1 John 1:9), administrative (2 Cor. 2:10), and brotherly forgiveness (Eph. 4:32).
Justification by faith, and justification of life (Rom. 5:1, 18).
Reconciliation—of persons and things (Col. 1:20-21).
• Regeneration (Titus 3:5).
• The sonship of believers (Gal. 4:1-7).
The true character of life eternal (John 17:3).
The acceptance of the believer “in Christ” (Rom. 8:1) and the formation of Christ in the saints—“Christ in you” (Rom. 8:10; Col. 1:27).
The eternal security of the believer (John 10:27-28; Rom. 8:31-39).
The various aspects of sanctification (1 Cor. 6:11; 1 Thess. 4:4-7; 1 Cor. 7:14).
The standing and state of believers (Rom. 5:2; Phil. 2:20).
The two natures in the believer (Rom. 7:14-24).
The difference between sins and sin (Rom. 3:25; 6:2).
The "old man" and the "new man" (Eph. 4:22-24).
The two states: “in the flesh” and “in the Spirit” (Rom. 8:9).
The indwelling of the Spirit (sealing, earnest, and anointing) and the filling of the Spirit (1 Thess. 4:8; Eph. 5:18; 2 Cor. 1:21-22).
Deliverance (Rom. 8:2).
Christian perfection (Heb. 10:14; Col. 1:28; Heb. 11:40).
The new creation race wherein “likeness” and “image” are restored (James 3:9; Col. 3:10).
Glorification—involving immortality and incorruptibility (1 Cor. 15:51-57).
Baptism (Rom. 6:3-4; Gal. 3:27).
The mysteries of the kingdom of the heavens (Matt. 13-25).
• Eternal judgment—the suffering of the lost in Hades and in Hell (Matt. 11:23; 10:28).
Truth Concerning Church Doctrine & Practise (Ecclesiology)
The formation of the Church as the body and the bride of Christ through the baptism of the Holy Spirit (1 Cor. 12:12-13; Rev. 21:9).
The heavenly calling, character, and destiny of the Church (Acts 10:11-16).
The true ground on which Christians are gathered, giving practical expression to the truth of the one body (Matt. 18:20; Eph. 4:4).
The truth of the original simplicity of the Lord’s Supper at the Lord’s Table (1 Cor. 10:16-17; 11:20-26).
The unity of the Spirit (Eph. 4:3).
The freedom of the Spirit's leading in prayer, praise, and ministry when saints are gathered together in assembly (1 Cor. 12:1-11).
The priesthood of all believers (1 Peter 2:5).
The distinction between gift and office in the Church (Eph. 4:11; 1 Tim. 3:1-14).
• The two aspects of the house of God (1 Tim. 3:15; 2 Tim. 2:19-20).
• Administrative offices in the house of God (1 Tim. 3:1-14).
• Assembly judgment and discipline (1 Cor. 5:1-13).
Truth Concerning Future Events (Eschatology)
The purpose of God to head up all things in Christ, in two spheres (heaven and earth) in a coming day—the Millennium (Eph. 1:10).
The dispensational ways of God with Israel, the Church, and the millennial kingdom saints (Rom. 9-11).
The Times of the Gentiles (Luke 21:24).
The difference between “last days” of the Church and Israel (Heb. 1:2; 2 Tim. 3:1).
The difference between the Church and the kingdom (Matt. 16:18-19).
The “gospel of the kingdom” as being distinct from the “gospel of the grace of God” Matt. 4:23; Acts 20:24).
The scope and order of prophetic events in the “Beginning of Sorrows,” the “Great Tribulation,” and the “Indignation” (Matt. 24:8, 21).
• The Lord's coming for His saints (the Rapture) before the Tribulation period (1 Thess. 4:15-18) and then with the saints (the Appearing) at the end of the Great Tribulation (1 Thess. 3:13; 5:1-4).
• The judgment seat of Christ (2 Cor. 5:10).
The two resurrections (John 5:29).
The inheritance of all things (Eph. 1:11, 18).
The Millennium (Rev. 20:4).
The Eternal State (Rev. 21:1-8).
• The various aspects of the Kingdom (Matt. 13:11).
The “Day of the Lord” (1 Thess. 5:2), the “Day of Christ” (Phil. 1:6), and the “Day of God” (2 Peter 3:12).
Practical Truth
Some of the things that Timothy may have touched on in seeking to “encourage” the Thessalonians in their practical walk are:
• What is involved in walking by faith (2 Cor. 5:7).
• Fellowship (Acts 2:42; 1 Cor. 1:9).
• Discipleship (Luke 14:25-33; John 8:31).
• Dedication and Consecration (Rom. 12:1-8).
• The Christian virtues of faith, hope, and love (1 Thess. 1:3).
• Morality (1 Cor. 6:12-20; 1 Thess. 4:1-7).
• Marriage and family responsibilities (1 Cor. 7).
• Self-judgment (1 Cor. 11:27-32).
• The school of God and its disciplines (Heb. 12:5-11).
These lists cover many basic Christian doctrines and practices, but they are by no means exhaustive. They are topics that every believer needs to understand and to be established and encouraged in. People these days have a distinct advantage over the saints in those early days before the New Testament Scriptures were written. Nevertheless, even though the epistles had not been written yet, Timothy had learned these things by sitting at Paul’s feet (2 Tim. 3:10, 14). This made him a useful man in helping to establish the Thessalonians (1 Tim. 4:16; 2 Tim. 2:2).
Teaching and Pastoral Work
In order for a person to ground and settle others in the tenets of Christian doctrine and practice, he himself must be grounded in them. As mentioned, Timothy was well able for this work, for Paul said, “Thou hast fully known my doctrine, and manner of life” (2 Tim. 3:10). He had a gift for teaching (1 Tim. 1:3; 4:6, 13) and for shepherding (Phil. 2:19-21). Therefore, Paul calls him a “minister of God” (vs. 2). In doing this, he gave his apostolic commendation of Timothy to the Thessalonians. This would give them confidence in him, and assure them that what he had taught them was from God.
The practical aim of this two-fold ministry of establishing and encouraging the saints was with a view that “no one might be moved” (vs. 3). In stating this, Paul now reminds them that they were in a spiritual battle with a very wicked enemy—the devil, whom he calls “the tempter” (vs. 5). Satan was seeking to shake their confidence in the Lord through the “afflictions” of persecution leveled at them. It was designed to move or drive them away from following the Lord.
In a parenthesis in verses 3b-4, Paul reminds them that they had seen the fierceness of it firsthand by what had happened to Silas and him when they were with them (Acts 17), and that it was normal to Christianity to "suffer tribulation" of this kind. Thus, they needed to be prepared for it. Every new convert needs to understand that Christianity is not popular. The whole world system and those who are part and parcel with it are opposed to God and Christ. To take the Christian stand means that there will surely be reproach and persecution from those who hate Christ (John 15:19). Unfortunately, through hearing a faulty presentation of the gospel, many today have the idea that by getting saved they will never have another problem again in their lives. They mistake the Lord, as Mary Magdalene did, for being “the Gardener” (John 20:15). That is, they think that He will rake their lives into a beautiful bed of roses and that they will never be sick again, or have money problems, and that everything they undertake in life will be a success, etc. However, Scripture does not teach this. The truth is that the Lord may not necessarily take us out of our problems, but rather, He will help us in them. Hence, the new convert needs to be prepared for adversity, since it is normal Christianity. It is important that they understand this so that they will not be disillusioned when problems and opposition come their way.
Perfecting That Which Was Lacking
Vss. 6-7—Timothy returned to Paul and his fellow labourers with “good tidings” that the Thessalonians’ spiritual state was good. When he told the Apostle of their “faith” and “charity [love]” and of their great desire to see the missionaries again, Paul and those with him were “comforted,” for they too were being buffeted with “distress and tribulation” from Satan’s attacks. The news that the Thessalonians were enduring those things for Christ’s sake was something to thank the Lord for. This shows that continuance in the path gives evidence of the reality of one’s faith.
Hope is conspicuous by its absence here. It is the third item in the trio of Christian virtues mentioned in chapter 1:3—faith, love, and hope. Since these three things normally go together in reference to the Christian’s state, it is evident by hope’s absence that there was some weakness with the Thessalonians in this regard. From what Paul alludes to in chapter 4:13-14, we gather that they had a misunderstanding regarding the saints who had deceased. Apparently, they thought that all such would miss out on being part of the kingdom of Christ when He would reign. Also, from 2 Thessalonians 2, we learn that they had some misunderstandings in connection with “the day of the Lord,” resulting from bad teaching which had infiltrated their ranks and had upset their hope.
Vss. 8-9—Paul proceeds to tell the Thessalonians that he and his fellow workers would not rest until they reached a point in their spiritual development where they could “stand fast in the Lord.” This was a particular concern to Paul (Col. 1:28), and it should be a concern of every Christian worker labouring with new converts. Until young converts “come in [arrive at] the unity of the faith, and of the knowledge of the Son of God, unto a perfect [full-grown] man, unto the measure of the stature of the fulness of Christ,” they will remain as “children [babes]” and will be in constant danger of being “tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph. 4:13-14). It is, therefore, imperative that all such get established in the faith as soon as possible.
Nevertheless, Paul gave “thanks” for what he saw in their spiritual progress, and continued to pray “night and day” for them and for an opportunity to be with them face to face and to “perfect” what was “lacking” in their “faith.” This would likely have to do with those things that they had misunderstood concerning the hope (vs. 10). Until that time came, Paul hoped that this epistle would minister to that need. He committed the timing of this visit to “God Himself” who would open the way in His good time (vs. 11).
Vss. 12-13—In the meantime, Paul’s desire and prayer was that the Lord would cause them to “increase and abound in love one toward another, and toward all men.” This shows that he had a keen interest in their spiritual growth—which is not just having an intellectual understanding of the truth, but also of having the heart’s affections moved in accord with the truth, which evidences itself in having “love one toward another.” Thus, spiritual growth is not merely having a grasp of the truth, but the truth having a grasp on us!
Paul’s ultimate goal was that God would “stablish [confirm]” their “hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.” In other words, he wanted to see them get through the dangers and pitfalls in the pathway of faith and be preserved in holiness unto the end of their earthly journey, so that they would be displayed in full kingdom glory when Christ comes. The aspect of the Lord’s coming that he is referring to here is the Appearing of Christ, when “He shall come to be glorified in the saints, and to be admired in all them that believe” (2 Thess. 1:10).
In this third chapter, we see that Paul’s great desire for the Thessalonians was that they would grow spiritually in the Lord, and in the end, that they would be approved of God and ultimately be displayed in kingdom glory with Christ. It has been the underlying theme of the chapter. Christian maturity has been his aim. Thus, follow-up work among new converts involves:
• Establishing them through sound teaching.
• Encouraging them through personal interaction.
• Praying for them regarding their spiritual growth.