Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord. For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith? (3:1–10)

Anyone who serves the church as a pastor or elder realizes that the scriptural requirements for his service are high. He also knows he must understand the important issues of what a pastor does, says, is, and feels. In chapters 1–2 of this epistle, Paul’s words reveal the true concerns of a pastor (1:2–3, 5; 2:2–4, 5–7, 9–11, 13). As earlier noted, coming through his inspired pen are some of the pastoral attitudes Paul had for the church: he was thankful for them (1:2; 2:13); he appreciated their testimony (1:3); he was encouraged by what he heard about them (1:9); he loved them (2:8); and he longed to be with them (2:17–20). Here as he recorded matters related to Timothy and himself, in connection with the church, he opened his heart even more as he expressed concerns for them in a much more focused and specific way. His forced separation from the Thessalonians seemed to intensify his pastoral concern for them. Paul’s narrative implies seven elements of his exemplary pastor’s heart: affection for his people, sacrifice for them, compassion for them, protectiveness toward them, delight in seeing them, gratitude for them, and intercession for them.

THE PASTOR’S AFFECTION FOR HIS PEOPLE

Therefore when we could endure it no longer, (3:1a)

Because of a rather arbitrary chapter break, this passage opens with therefore, which specifically links it to the closing section of the previous chapter. Because of Paul’s attitude toward the Thessalonian believers —“For you are our glory and joy” (2:20)—he could endure it no longer. He could no longer tolerate his distance from his spiritual children and the consequent lack of knowledge of their condition. Paul’s strong affection for them resulted in intense emotional pain during this forced separation.

Even though he faced his own trials (3:7), Paul was more concerned about his people’s spiritual well-being in the midst of their difficulties. In fact, his affection for them was so strong that in 3:5 he also declared, “I could endure it no longer.”

That love was far more than a mere sentimental desire for social fellowship with the church. It was Paul’s desire to help the Thessalonians fulfill God’s calling to be loyal to the truth and to experience spiritual maturity in their lives. As discussed in the previous chapter of this volume, the enemies of the gospel forced Paul and his companions to leave Thessalonica, creating a potentially dangerous situation (cf. Acts 20:29–32) that increased his concern for the Thessalonians.

A man with a true and faithful pastoral heart is not concerned about his own success or his own reputation; nor is he preoccupied with his own trials. Rather, he is deeply concerned with the spiritual condition of his people, for whom he will suffer and rejoice with an unflagging affection. Paul exhibited that kind of spiritual care no matter what the response was. He wrote to the Corinthians, “I will most gladly spend and be expended for your souls. If I love you more, am I to be loved less?” (2 Cor. 12:15; cf. 2:12–13; 11:28–29).

THE PASTOR’S SACRIFICE FOR HIS PEOPLE

we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, (3:1b–2a)

Strong affection always leads to sacrifice. Love gives itself away for its object. Selfless commitment to meet others’ needs is the measure of true care for others. Paul exemplified that reality when he thought it best to be left behind at Athens alone, and … sent Timothy back to Thessalonica. The apostle used the plural pronoun we, but the context makes it clear that Paul referred to himself. At times in his letters, he appears to have an aversion to the pronoun “I,” as if its use was a breach of his humility.

Paul initially came to Athens without Timothy and Silas (Acts 17:14), but they eventually joined him there (v. 15). After an indeterminate period, Paul sent Timothy again to Thessalonica (Acts 18:5) to determine their condition (1 Thess. 3:5), and he apparently dispatched Silas somewhere else in Macedonia, perhaps Philippi (18:5; cf. 2 Cor. 11:9; Phil. 4:15). Thus for a second time, Paul was left behind at Athens alone. The verb translated left behind means “abandoned” or “forsaken” and was used in secular contexts of leaving a loved one behind at death. It expresses how serious Paul’s separation from his friends was. Even though he could have benefited greatly by their assistance and fellowship in Athens, Paul thought it best to send his colleagues to Thessalonica and Macedonia for the well-being of the believers in those places.

The kind of sacrifice Paul made indicates again the strength of his pastoral concern for the Thessalonians. For their sakes he gladly sent to them his most precious friend and fellow missionary, Timothy. Paul dispatched to several of the churches his beloved son in the faith as his representative (cf. 1 Cor. 4:17; 16:10; Phil. 2:19–24; 1 Tim. 1:3).

Paul’s warm and positive appellations for Timothy demonstrate the close, trusting relationship the apostle had with his younger colleague. First, Paul called him his brother, which Timothy was as a fellow believer by the grace of God (1 Tim. 1:2; 2 Tim. 1:2; 2:1; cf. Phil. 1:1). Because of experience through the rigors they had endured in ministering together (cf. Acts 16:1–3; 17:1–15; 18:5–7; 19:22; 20:4–5), they were more than just spiritual brothers.

Second, Paul referred to Timothy not only in relation to himself but as God’s fellow worker (sunergon tou theou; some manuscripts prefer “minister,” diakonos, rather than fellow worker). That is a startling truth—that a man could be a fellow worker with the Holy One. He worked with God because he, as Paul, faithfully proclaimed the gospel of Christ (cf. 1 Tim. 1:18; 6:12; 2 Tim. 1:6–7; 4:2, 5). The salvation message is called “the gospel of God” three times in 1 Thessalonians 2 (vv. 2, 8, and 9), and the gospel of Christ, because God provided it in and through Christ.

Paul gave his descriptions of noble and beloved Timothy to emphasize how precious he was to him. They also revealed to the Thessalonians Paul’s love in the sacrifice of sending him to them.

THE PASTOR’S COMPASSION FOR HIS PEOPLE

to strengthen and encourage you as to your faith, so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. (3:2b–4)

Compassion born of love motivated Paul to send Timothy back to the Thessalonians, to strengthen and encourage them concerning their faith, which Paul mentions five times in this section (vv. 2, 5, 6, 7, 10). This is not the faith (cf. Jude 3) that is the body of gospel truths, but the Thessalonians’ belief in it. As the discussion of 1:1–10 in chapter 1 of this volume indicates, the Thessalonian believers constituted a model church with many noble virtues. But they were still young in a faith being tested by affliction and needed further guidance toward spiritual maturity (cf. 1 Thess. 3:13; 4:1, 10).

Timothy’s assignment was first of all to strengthen the Thessalonians’ faith. Strengthen means to support or buttress something with the intent of establishing it. Strong faith is a result of knowing all that God has revealed, and has a firm foundation in sound doctrine. No faith can be strong without knowledge and understanding of the truth. Second, he was to encourage them, which denotes coming alongside and motivating them to live that sound doctrine. Timothy’s task was to make the foundation of the Thessalonians’ faith solid and unwavering so they could have confidence to apply the truth.

Timothy conducted the sort of follow-up, strengthening and encouraging ministry that Paul had done. For example, Paul, Barnabas, and their entourage often returned to cities where they had previously taught: “After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, ‘Through many tribulations we must enter the kingdom of God’” (Acts 14:21–22; cf. 15:32, 41; 18:23; Rom. 1:11). Spiritual maturity is what Paul desired for the churches: “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us who believe” (Eph. 1:18–19; cf. 2 Thess. 2:16–17; 3:3). More specifically, he told the Galatians that the goal of his labor for believers was that Christ be formed in them (Gal. 4:19).

Paul knew they faced and could be disturbed by certain afflictions (pressure, tests of faith in suffering). The verb rendered would be disturbed (sainesthai) originally designated the wagging of a dog’s tail, but through the years it came to mean, “to allure, fascinate, flatter, or beguile.” When a dog wags its tail, it often does so to draw attention to itself and gain something it wants. Hence sainō, the root verb of sainesthai, later referred to a person who tried to flatter or beguile other people. Paul did not want anyone to lure the Thessalonians away from the truth in that manner, because they had been made vulnerable by persecution and suffering.

The apostle reminded them that all believers should expect tribulations and persecutions because all have been destined for such temporal difficulties. Actually it is not clear from verse 3 whether we refers primarily to Paul or the Thessalonians. Some assert that we denotes Paul, and the afflictions the sufferings to which he had been destined (cf. Acts 9:16). That interpretation sees Paul reminding the Thessalonians of his God-ordained difficulties so that they would not equate them with God’s disapproval of him or with nullification of His plans for him or even as evidence that he was not an apostle. Others see Paul’s statement as a reminder to the Thessalonians and all Christians that they should expect afflictions. Paul later exhorted Timothy, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12; cf. John 16:33; James 1:2–4; 1 Peter 5:10). Jesus told the disciples, “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Matt. 5:11–12; cf. 10:24–25). The widest interpretation, which includes Paul and believers within the statement, may be best, since it truly applies to both.

To make sure the Thessalonians got his point, Paul reminded them that indeed when he was with them, he told them in advance that they were going to suffer earthly affliction. As William Hendriksen observed, “Afflictions that have been predicted, and that take place in accordance with this prediction, serve to strengthen faith” (New Testament Commentary: Exposition of Thessalonians, Timothy, and Titus [Grand Rapids: Baker, 1981], 85; emphasis in original).

THE PASTOR’S PROTECTIVENESS TOWARD HIS PEOPLE

For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. (3:5)

By essentially repeating what he wrote just a few lines earlier (3:1–2), the apostle Paul reveals another attitude of his pastoral heart—his protectiveness toward his people. For that reason, when Paul could endure it no longer, he sent Timothy to find out about their faith.

When he sent Timothy, the apostle did not know how the Thessalonians’ faith had weathered the storm of trials, tribulations, and persecutions. Paul’s constant concern for the churches under his care (cf. 2 Cor. 11:28) is expressed in his warning words to the Ephesian elders, “I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29–30; cf. 1 Tim. 4:1).

The apostle’s fear was that the tempter, Satan, might have tempted them successfully to reject the gospel truth. To do that, the devil uses three basic approaches. His first assault is to prevent people from believing: “The god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ” (2 Cor. 4:4). If he cannot do that, his second assault is to destroy someone’s initial interest in the gospel: “The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away” (Matt. 13:20–21). Finally, if he cannot stop them from embracing the gospel, Satan strives to weaken the faith of those who do believe: “But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ” (2 Cor. 11:3; cf. 1 Cor. 7:5; 2 Cor. 2:11; 3:14–15; James 1:12–18; 1 Peter 5:8).

If Satan had succeeded in his assault on the Thessalonians, Paul knew that his labor among them would have been in vain (eis kenon), “empty, void, pointless, for nothing.” This was not the only time Paul expressed such feelings. He wrote to the Galatians, “Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain” (Gal. 2:1–2; cf. 4:11). He urged the Philippians to “prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain” (2:15–16). Likewise Paul was concerned about the Thessalonians’ faith. He wanted to know that it was real rather than superficial.

THE PASTOR’S DELIGHT IN HIS PEOPLE

But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord. (3:6–8)

When Timothy arrived back from Thessalonica and presented his report to Paul, the apostle was by that time in Corinth. Timothy’s report was so encouraging to Paul that to describe it the apostle called it good news, using the word euangelisamenou (from which the English words evangel and evangelism derive), from a root word (euangelion) whose every other occurrence in the New Testament refers to the gospel message of salvation by grace through faith.

Timothy conveyed a four-part report on the Thessalonians’ spiritual status to Paul. First, he delivered the good news that their faith in God and Jesus Christ was genuine. Their hearts had been like the good soil that received the seed of the gospel and bore much fruit (Matt. 13:23). Second, he told Paul the good news about their authentic love for the Lord, which was the clearest evidence that they were Christians (cf. Ps. 5:11; Matt. 22:37–40; John 8:42; 13:34–35; Rom. 13:8–10; Gal. 5:6, 22; 1 Peter 1:8; 1 John 2:5, 10; 3:14; 4:20; 5:1–3). Third, Timothy announced that the Thessalonians always thought kindly of Paul. It was good news for the apostle that they had cherished memories of him and were still confidently loyal to him as Christ’s true apostle. In view of his many enemies (Acts 21:27; 2 Tim. 1:15) and the concern that Satan or false teachers would draw the Thessalonians away from the truth, as they endeavored to do in so many places (cf. 2 Cor. 12:19–21; Gal. 3:1), Paul was thrilled to know that the church trusted him. Finally. Timothy declared that the Thessalonians’ affection was so strong they were longing to see Paul. Pained by the separation from his spiritual children (1 Thess. 2:7–12), Paul rejoiced in the good news that they were eager to renew fellowship with him (cf. Acts 2:42; Rom. 15:32; Heb. 10:25; 1 John 1:3).

Timothy’s report was the source of the apostle’s shift from anxiety to delight. In the midst of all his distress and affliction—all the persecutions, pressures, and trials he was experiencing (cf. 2 Cor. 4:7–12; 11:23–28, 32–33; 2 Tim. 3:11; cf. Acts 9:23–25; 14:1–20; 16:16–34; 17:1–10; 19:13–41; 21:27–36; 27:14–26)—Paul was comforted about the true, saving faith of his children. It should be noted that when churches were unfaithful and succumbed to sin and false teachers, the apostle was devastated. That was the case in the Corinthian church, over which he actually became “depressed” (2 Cor. 7:6) and lost interest in preaching the gospel in a city where God had opened a door for the message (cf. 2 Cor. 2:12–13). It was as though he began to really live again once he received a positive report about the Thessalonians. The knowledge that they stood firm in the Lord further stimulated Paul to renewed zeal in ministry. Whenever he saw any believers stand firm (stēkete, a military term meaning not to retreat in the face of an attack), strong in their faith, he was delighted, yet he exhorted them to continued resolve. For example, in his second letter to the Thessalonians he declared:

THE PASTOR’S GRATITUDE FOR HIS PEOPLE

For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, (3:9)

The devoted pastor recognizes that all thanks for spiritual progress goes to God. That the apostle Paul acknowledged that his gratitude for the Thessalonians must primarily go to God, but found no adequate words to express the fullness of his heart, is clear because he asked rhetorically, For what thanks can we render to God for you?

Paul was so profoundly in debt to God in return for all the joy Timothy’s report had brought him, and he realized he had no means to express an adequate thanks. Render … in return translates one word (antapodounai), and expresses the impossibility of repaying the Lord for all the divine work that caused him to rejoice before … God. The out-workings of God’s grace in their lives had made Paul grateful beyond expression.

THE PASTOR’S INTERCESSION FOR HIS PEOPLE

as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith? (3:10)

Even though the true pastor will have joy and gratitude because of his people, he will still realize the need for prayerful intercession on their behalf. He will understand that their lives are not yet perfect and that his ministry among them is incomplete. For those reasons he, like the apostle, will engage in sincere intercession to God that he may have opportunity to minister again among them (cf. Rom. 1:8–12; 15:5–7, 13; 2 Cor. 1:3–5; Eph. 1:15–21; 3:14–21; Phil. 1:3–11; Col. 1:9–12; 2 Thess. 1:11–12; Philem. 4–7).

Paul’s praying was constant and fervent. He interceded for them night and day, and did so most earnestly. The ultimate goal of his praying was to complete whatever was still lacking in their lives before God. The immediate goal was that he may see their face, to supply the instruction they needed right away. Chapters 4 and 5 of this letter provide some of the truth they were lacking.

If Paul is the ideal human model of one with a pastor’s heart, that is only because he carefully patterned his pastoral ministry after that of Jesus Christ, who perfectly modeled the pastor’s heart during His earthly ministry. He was the ultimate example of affection for His sheep (John 10:11–16, 27–28), unselfishness for His disciples (John 13:3–17), compassion for His people (John 11:33–44; cf. Matt. 23:37–39), protectiveness toward His lambs (John 10:2–5), delight for His church (Matt. 16:18–19), gratitude for His followers (Matt. 11:25–30), and intercession for His beloved children (John 17:6–26). That model of the shepherd’s heart is the divine standard for all pastors today.