Original Meaning
Thanksgiving for the Thessalonians (3:9)
THE VERB IN 3:9 (antapodidomi), which echoes Psalm 116:12, suggests the translation “what sufficient thanks” (Lightfoot; NIV, “thank God enough”). The idea is not the inadequacy of Paul’s thanks, but the surpassing magnitude of the joy he experiences as a result of God’s gracious work in the Thessalonians (cf. 3:7). That this rejoicing is “in the presence of our God” implies that it is happening in the context of prayer.
Bridging Contexts
IN THIS PASSAGE we find the first of two intercessory prayers in the letter (the other is 5:23; 1:2–3 was a report about prayer). Obviously Paul is praying for the specific needs and concerns of a unique congregation dealing with specific problems. Because the prayer is so thoroughly rooted in its particular historical circumstances, it is not possible for us simply to repeat after him the words of his prayer (in contrast to, e.g., the Lord’s Prayer, which was given as a model prayer, or the prayer in Eph. 3:16–21).7 What we can do is give attention to the pattern of his prayer and its underlying theological assumptions and allow these to shape our own prayers. This does not mean that Paul’s prayer is a rigid mold into which ours must be poured, for our prayers must be as situated in and specific to our time just as Paul’s were to his. It does mean that his prayer can serve as a guide after which to pattern our prayer life.
Theology. With respect to its underlying theology, Paul’s prayer reminds us of the theocentric character of his understanding of reality. Every time Paul prayed to God, it was an acknowledgment of God’s priority over everything else, a remembering that it is “in him we live and move and have our being” (Acts 17:28). In this respect, prayer becomes a means of bringing our vision and desires into line with God’s will (rather than vice versa).
This is so even in the case of intercessory prayer and petitionary prayer, in which we ask God to grant our requests for others and ourselves; the very act of asking “reminds the believer that God is the source of all good, and that human beings are utterly dependent and stand in need of everything.”8 Paul’s letters are full of his fervent intercessions and petitions for others and for himself. But even as he makes his requests known to God, he recognizes that it is God who is at work in him “to will and to act according to his good purpose” (Phil. 2:13). Thus, for example, in the case of his “thorn in the flesh” (2 Cor. 12:7–10), Paul prayed fervently that it might be removed, but in the end he accepted God’s decision that it would remain, for the sake of Christ and as evidence of his power and grace.
Pattern. With respect to the pattern of Paul’s prayer, two points stand out, one related to content and one to chronology. (1) In terms of content, note that Paul grounds his petitions in thanksgiving, which amounts to both praise and acknowledgment of God as the one ultimately responsible for the blessings and growth the Thessalonians have experienced. Moreover, there is an interesting contrast in his actual petitions. His requests for the Thessalonians (3:12–13) are that they might experience spiritual growth, while those for himself (3:10–11) are that he might be able to minister to them. That is, his prayer, like his behavior described in 2:1–3:5, is primarily other-directed. That is not to say that Paul never prayed for his own concerns, for we know that he did (e.g., 2 Cor. 12:7–10). It is, however, striking that in this letter, even in his prayers for himself, he models the concern for others that he will encourage the Thessalonians to practice (4:9–12).
(2) In terms of chronology, we find the same “past-present-future” pattern that turns up elsewhere in the letter (e.g., 1:4–10; 4:13–18; 5:8–11). That is, Paul rejoices and gives thanks for what God has done in the past (3:9); he prays for God to continue to act in the present (3:10–13a); and he prays for the present in light of what God will do in the future (3:13b). Once again he reminds us that the present is profoundly shaped by what God has done and will do.
Two other matters. Before leaving this section, two further matters call for comment. (1) The theocentric emphasis of Paul’s prayer reminds us of the proper context in which to consider the tension between divine activity and human responsibility that runs throughout this letter. The issue arises here if one compares 3:12 (“May the Lord make your love increase and overflow for each other and for everyone else”) and 4:10 (“you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more”). On the one hand, Paul consistently emphasizes God’s grace and initiative (cf. 3:12). On the other hand, Paul never ceases to exhort and command those to whom he writes (cf. 4:10), even to the point of piling imperative upon imperative (see, e.g., 5:12–22, with its seventeen commands, or for an extreme instance, Rom. 12:9–21).
Texts like 1 Thessalonians 3:12 and 2 Thessalonians 1:11, however, remind us that the “Pauline emphasis lies with God’s prior action…. For Paul the presupposition behind all such imperatives is the work of the Spirit in the life of the believing community.”9 At the same time, “moral effort is in no way antithetical to faith; it is rather the outworking and expression of faith.” This means that in response to God’s gift and initiative, “believers have a responsibility … to let the power of grace come to expression in their lives.”10 In short, “dependence on God is fully compatible with human exertions. The Christian is not passive but fully cooperates with God for achieving the divine purpose.”11
(2) Paul’s description of God as Father (3:11, 13; cf. 1:1, 3; 2 Thess. 1:1–2; 2:16) raises a potential difficulty in bringing this concept into our day. Overall, “no other description of God is used so frequently in the New Testament”;12 Paul alone refers to God as “Father” forty-two times. For Paul this image is fundamentally and overwhelmingly positive, but for some people it is problematic. In my classes, for example, it is increasingly common to encounter students whose image of God, in part if not in whole, has been shaped by an inadequate or even destructive relationship with their fathers.13 In such circumstances it becomes important to use the image with sensitivity and care, and when possible to define (rather than take for granted) what the New Testament writers mean by the phrase (the teachings of Jesus offer especially rich resources in this regard). In this way the Pauline view of God as a Father who loved us so much that even when we were still sinners, he sent his Son to die for our benefit as a way of expressing his love (cf. Rom. 5:8), can begin to reshape or replace inadequate images with which we may have grown up.
Contemporary Significance
I SUGGESTED ABOVE that Paul’s prayer here in 3:9–13 offers a model to follow rather than words to repeat. What is it that Paul models for us? A prayer centered around thanksgiving for and intercession on behalf of others. Nor is this an isolated or unusual phenomenon, as at least forty-two instances of thanksgiving or intercession for others can be found in Paul’s letters.14 To be sure, it is not the only theme or emphasis in Paul’s prayers, but it is clearly a significant one that takes up a substantial proportion of the space he devotes to prayer.
One application of this observation is obvious. If we are serious about following Paul’s model,
we will never overlook the monumental importance of praying for others. Prayer will never descend to the level where it is nothing more than a retreat house in which we find strength for ourselves, whether through the celebration of praise or through a mystic communion with God or through the relief of casting our cares upon the Almighty. Prayer may embrace all of these elements, and more; but if we learn to pray with Paul, we will learn to pray for others. We will see it is part of our job to approach God with thanksgiving for others and with intercessions for others. In short, our praying will be shaped by our profound desire to seek what is best for the people of God.15
How might we go about praying for others? Paul’s prayer suggests at least four ways. Though I have framed them as descriptive statements about Paul (“Paul prays …), each is implicitly a challenge to us (“Pray …) to do the same.
Paul prays with thanksgiving (3:9). On one level, this is a matter of basic gratitude, of acknowledging God’s graciousness towards us. But in giving thanks to God, we are also sharing (indirectly, at least) with others the reality of God’s love and concern for us, and thus thanksgiving to God can become a form of testimony about God.
Moreover, thanksgiving involves remembering what God has done (cf. 1:2–3). Remembering and telling the story of God’s faithfulness is important for at least two reasons. (1) When things go well, it reminds us why they are going well: it is due to God’s grace and goodness, not our own efforts (cf. Deut. 6:10–13; 8:10–18; 9:4–6). (2) When things are not going well, it gives us hope to remember that the God who has been faithful in the past will be faithful in the future. This is the reason why creating a “community of memory” between the generations is so important (cf. Deut. 6:20–25), and thanksgiving is one way to do this.16
Giving thanks to God can also have an important effect on those for whom we give thanks. Paul gives thanks to God for the Thessalonians, but he tells them that he is doing it. “Thus he has simultaneously drawn attention to the Thessalonians’ spiritual growth, thereby encouraging them, and insisted that God is the one to be thanked for it, thereby humbling them.”17 In short, Paul encourages and affirms them in a way that doesn’t feed their pride or sense of self-importance. For whom should we be doing the same?
Paul prays that the Thessalonians might be strengthened through loving service to others (3:12–13a). As I noted in the discussion of the Original Meaning above, Paul makes only one petition in this section (3:12, “May the Lord make your love increase”), whose goal or purpose is stated in 3:13 (“so as to strengthen your hearts”). Verse 13 indicates Paul’s actual request—that the Thessalonians might be strengthened—while verse 12 indicates the means by which he hopes the strengthening will occur (an increase in their love for others). That is, Paul thinks that the best way for the Thessalonians themselves to be strengthened is through an increase in their love for others, both inside and outside the church.
This love is not merely a matter of emotion or feeling; in 1:3 Paul already gave thanks for the Thessalonians’ “labor prompted by love.” In short, how might the members of this relatively new church with deep needs of its own gain strength in the face of difficulties and challenges? Through serving others in love, Paul implies—which is advice that flies in the face of the narcissism and self-centeredness of much of contemporary culture. It is not uncommon to hear a statement something like, “I need to get my own act together before I can worry about others,” or “I need to take care of my own needs before I can deal with the needs of others.” For some of us, who perhaps are suffering the consequences of severe emotional trauma in our life, it may indeed be necessary to deal first with our own needs. But for most of us, one of the surest ways to gain some perspective on our own situation is to serve others. There is more than a little truth in the familiar parable about the man who whined about not having shoes until he met a man with no feet.
Paul prays for the Thessalonians in light of the future (3:13c). The reference to the parousia of Jesus reminds us that Paul lived the present in light of the future. He knew that Jesus’ coming would be a time not only of salvation but also of judgment (cf. 2 Thess. 1:5–10), and that even believers would at some point come before the God “who tests our hearts” (1 Thess. 2:4) to give an account of their stewardship of life (cf. 1 Cor. 3:10–15). Paul lived his life in light of this reality, and he urged the Thessalonians to do the same (e.g., 1 Thess. 5:4–11). Consequently, he made short-term decisions in light of their long-term consequences, knowing that it was of no value to save one’s life in this age if that meant losing it in the next (cf. Luke 9:24–26). Here Paul’s prayer is shaped by that same perspective. In a contemporary culture that is as overwhelmingly oriented to immediate gratification and results as ours is, to pray that others might live in light of eternity rather than the present is no small thing—especially since praying in this way on behalf of others inevitably reminds us of our need to do the same.
Paul prays out of his own deep and sincere love for others. For Paul, the Thessalonians’ success was the source of his own joy (3:9; cf. 2:19–20). Moreover, his own petition for himself was that he might receive another opportunity to minister to them (3:10–11; cf. 2:17–18). Why was he able to invest so much of himself in them? Simply put, because he deeply and genuinely loved them. As he put it in 2:8, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us.”
The first three points above offer guidelines for what to do; this final point forces us to examine who we are. If we do not pray for others out of a genuine love for them, why not? Is it because we secretly despise them, hold something against them, are resentful or bitter, or view them as some kind of a threat? Or are we simply too self-centered to care about them? Whatever the reason, it calls us to personal repentance: “And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins” (Mark 11:25). And the standard of forgiveness to which we are called is exemplified by God himself: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Eph. 4:32). Serious prayer for others forces us to get serious with ourselves.
Original Meaning
Prayer for the Thessalonians (3:10–13)
IN 3:10 (IN Greek a direct continuation of 3:9), Paul moves from thanksgiving to a twofold petition: that he might be able (1) to visit the Thessalonians in person (cf. 2:17; 3:7; the request underlines the genuineness and intensity of his desire to see them again), and (2) to “supply what is lacking in [their] faith.” In view of Timothy’s enthusiastic report (cf. 3:6), “what is lacking” likely designates “things still needed” rather than some kind of spiritual or ethical defect. These “things needed” would include additional instruction on specific points of doctrine and conduct—things they lacked through no fault of their own, but because Paul had been forced to terminate his initial visit prematurely. While Timothy had probably communicated some of the needed instruction, Paul clearly wished to complete the job in person. In the meantime, however, the letter would have to serve as a substitute, and the contents of 4:1–5:22 reveal at least some of the topics he wished to address.
Before turning to those specific issues, however, Paul concludes the first section of the letter with a brief benediction (3:11–13). The form of the prayer reflects a combination of traditional Jewish and specifically Christian elements. For the address (“our God and Father himself and our Lord Jesus;” cf. 5:23; 2 Thess. 2:16; 3:16) compare Sirach 23:4, “O, Lord, Father and God of my life” (cf. Sir. 23:1); terms there applied to God (that is, “Lord” and “Father”) are here distributed between God and Jesus.3
The content of the first petition (3:11) repeats the substance of part of verse 10. The second petition (3:12) both affirms the accomplishments of the Thessalonians (as reported by Timothy, cf. 3:6) and implicitly encourages them to “increase and overflow”4 in “love,” a word that, as was pointed out in the discussion of 3:6 above, encompasses for Paul the full extent of proper Christian behavior. Note that his prayer has in view love not only for those inside the community (“each other”), but those outside as well (“everyone else”). How the Christian community in Thessalonica related to outsiders is to Paul no less important than how they related to each other (cf. Phil. 2:15). With the phrase “as ours does for you,” Paul again (cf. 2:1–12) offers himself and his companions as a model for the Thessalonians to follow.
The punctuation of 3:13 as a separate sentence in the NIV and NRSV obscures the fact that this verse, rather than being an additional petition, indicates the goal or purpose of the petition in 3:12 (eis to + infinitive, the same phrase as was used in 3:2): “so as to firmly establish your hearts” (cf. NAB, NASB). That is, Paul prays that the Lord will cause the love of the Thessalonians to increase so that “at the coming of our Lord Jesus”5 (NRSV; cf. on 4:13 below), when they find themselves “in the presence of our God” (“who tests our hearts,” 2:4), they may be “blameless in holiness” (lit. trans., cf. 5:23), that is, fully acceptable to God.
The first word (amemptous; cf. 2:10) indicates “a condition of blamelessness in which an individual is found to have done nothing deserving condemnation by God.” The second word (hagiosyne) indicates “moral conformity to the very character of God” (cf. Lev. 19:2; Matt. 5:48).6 In short, Paul closely links together both the behavioral and the cognitive aspects of faith. The use of hagiosyne, “holiness,” which indicates a state or condition—as opposed to hagiasmos, “sanctification” (cf. 4:2), which indicates a process leading to the state of holiness—is particularly appropriate here, inasmuch as Paul has in view not a present accomplishment but an eschatological outcome, toward which he will (in 4:1–3; cf. 5:1–11) call the Thessalonians to strive.
Bridging Contexts
IN THIS PASSAGE we find the first of two intercessory prayers in the letter (the other is 5:23; 1:2–3 was a report about prayer). Obviously Paul is praying for the specific needs and concerns of a unique congregation dealing with specific problems. Because the prayer is so thoroughly rooted in its particular historical circumstances, it is not possible for us simply to repeat after him the words of his prayer (in contrast to, e.g., the Lord’s Prayer, which was given as a model prayer, or the prayer in Eph. 3:16–21).7 What we can do is give attention to the pattern of his prayer and its underlying theological assumptions and allow these to shape our own prayers. This does not mean that Paul’s prayer is a rigid mold into which ours must be poured, for our prayers must be as situated in and specific to our time just as Paul’s were to his. It does mean that his prayer can serve as a guide after which to pattern our prayer life.
Theology. With respect to its underlying theology, Paul’s prayer reminds us of the theocentric character of his understanding of reality. Every time Paul prayed to God, it was an acknowledgment of God’s priority over everything else, a remembering that it is “in him we live and move and have our being” (Acts 17:28). In this respect, prayer becomes a means of bringing our vision and desires into line with God’s will (rather than vice versa).
This is so even in the case of intercessory prayer and petitionary prayer, in which we ask God to grant our requests for others and ourselves; the very act of asking “reminds the believer that God is the source of all good, and that human beings are utterly dependent and stand in need of everything.”8 Paul’s letters are full of his fervent intercessions and petitions for others and for himself. But even as he makes his requests known to God, he recognizes that it is God who is at work in him “to will and to act according to his good purpose” (Phil. 2:13). Thus, for example, in the case of his “thorn in the flesh” (2 Cor. 12:7–10), Paul prayed fervently that it might be removed, but in the end he accepted God’s decision that it would remain, for the sake of Christ and as evidence of his power and grace.
Pattern. With respect to the pattern of Paul’s prayer, two points stand out, one related to content and one to chronology. (1) In terms of content, note that Paul grounds his petitions in thanksgiving, which amounts to both praise and acknowledgment of God as the one ultimately responsible for the blessings and growth the Thessalonians have experienced. Moreover, there is an interesting contrast in his actual petitions. His requests for the Thessalonians (3:12–13) are that they might experience spiritual growth, while those for himself (3:10–11) are that he might be able to minister to them. That is, his prayer, like his behavior described in 2:1–3:5, is primarily other-directed. That is not to say that Paul never prayed for his own concerns, for we know that he did (e.g., 2 Cor. 12:7–10). It is, however, striking that in this letter, even in his prayers for himself, he models the concern for others that he will encourage the Thessalonians to practice (4:9–12).
(2) In terms of chronology, we find the same “past-present-future” pattern that turns up elsewhere in the letter (e.g., 1:4–10; 4:13–18; 5:8–11). That is, Paul rejoices and gives thanks for what God has done in the past (3:9); he prays for God to continue to act in the present (3:10–13a); and he prays for the present in light of what God will do in the future (3:13b). Once again he reminds us that the present is profoundly shaped by what God has done and will do.
Two other matters. Before leaving this section, two further matters call for comment. (1) The theocentric emphasis of Paul’s prayer reminds us of the proper context in which to consider the tension between divine activity and human responsibility that runs throughout this letter. The issue arises here if one compares 3:12 (“May the Lord make your love increase and overflow for each other and for everyone else”) and 4:10 (“you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more”). On the one hand, Paul consistently emphasizes God’s grace and initiative (cf. 3:12). On the other hand, Paul never ceases to exhort and command those to whom he writes (cf. 4:10), even to the point of piling imperative upon imperative (see, e.g., 5:12–22, with its seventeen commands, or for an extreme instance, Rom. 12:9–21).
Texts like 1 Thessalonians 3:12 and 2 Thessalonians 1:11, however, remind us that the “Pauline emphasis lies with God’s prior action…. For Paul the presupposition behind all such imperatives is the work of the Spirit in the life of the believing community.”9 At the same time, “moral effort is in no way antithetical to faith; it is rather the outworking and expression of faith.” This means that in response to God’s gift and initiative, “believers have a responsibility … to let the power of grace come to expression in their lives.”10 In short, “dependence on God is fully compatible with human exertions. The Christian is not passive but fully cooperates with God for achieving the divine purpose.”11
(2) Paul’s description of God as Father (3:11, 13; cf. 1:1, 3; 2 Thess. 1:1–2; 2:16) raises a potential difficulty in bringing this concept into our day. Overall, “no other description of God is used so frequently in the New Testament”;12 Paul alone refers to God as “Father” forty-two times. For Paul this image is fundamentally and overwhelmingly positive, but for some people it is problematic. In my classes, for example, it is increasingly common to encounter students whose image of God, in part if not in whole, has been shaped by an inadequate or even destructive relationship with their fathers.13 In such circumstances it becomes important to use the image with sensitivity and care, and when possible to define (rather than take for granted) what the New Testament writers mean by the phrase (the teachings of Jesus offer especially rich resources in this regard). In this way the Pauline view of God as a Father who loved us so much that even when we were still sinners, he sent his Son to die for our benefit as a way of expressing his love (cf. Rom. 5:8), can begin to reshape or replace inadequate images with which we may have grown up.
Contemporary Significance
I SUGGESTED ABOVE that Paul’s prayer here in 3:9–13 offers a model to follow rather than words to repeat. What is it that Paul models for us? A prayer centered around thanksgiving for and intercession on behalf of others. Nor is this an isolated or unusual phenomenon, as at least forty-two instances of thanksgiving or intercession for others can be found in Paul’s letters.14 To be sure, it is not the only theme or emphasis in Paul’s prayers, but it is clearly a significant one that takes up a substantial proportion of the space he devotes to prayer.
One application of this observation is obvious. If we are serious about following Paul’s model,
we will never overlook the monumental importance of praying for others. Prayer will never descend to the level where it is nothing more than a retreat house in which we find strength for ourselves, whether through the celebration of praise or through a mystic communion with God or through the relief of casting our cares upon the Almighty. Prayer may embrace all of these elements, and more; but if we learn to pray with Paul, we will learn to pray for others. We will see it is part of our job to approach God with thanksgiving for others and with intercessions for others. In short, our praying will be shaped by our profound desire to seek what is best for the people of God.15
How might we go about praying for others? Paul’s prayer suggests at least four ways. Though I have framed them as descriptive statements about Paul (“Paul prays …), each is implicitly a challenge to us (“Pray …) to do the same.
Paul prays with thanksgiving (3:9). On one level, this is a matter of basic gratitude, of acknowledging God’s graciousness towards us. But in giving thanks to God, we are also sharing (indirectly, at least) with others the reality of God’s love and concern for us, and thus thanksgiving to God can become a form of testimony about God.
Moreover, thanksgiving involves remembering what God has done (cf. 1:2–3). Remembering and telling the story of God’s faithfulness is important for at least two reasons. (1) When things go well, it reminds us why they are going well: it is due to God’s grace and goodness, not our own efforts (cf. Deut. 6:10–13; 8:10–18; 9:4–6). (2) When things are not going well, it gives us hope to remember that the God who has been faithful in the past will be faithful in the future. This is the reason why creating a “community of memory” between the generations is so important (cf. Deut. 6:20–25), and thanksgiving is one way to do this.16
Giving thanks to God can also have an important effect on those for whom we give thanks. Paul gives thanks to God for the Thessalonians, but he tells them that he is doing it. “Thus he has simultaneously drawn attention to the Thessalonians’ spiritual growth, thereby encouraging them, and insisted that God is the one to be thanked for it, thereby humbling them.”17 In short, Paul encourages and affirms them in a way that doesn’t feed their pride or sense of self-importance. For whom should we be doing the same?
Paul prays that the Thessalonians might be strengthened through loving service to others (3:12–13a). As I noted in the discussion of the Original Meaning above, Paul makes only one petition in this section (3:12, “May the Lord make your love increase”), whose goal or purpose is stated in 3:13 (“so as to strengthen your hearts”). Verse 13 indicates Paul’s actual request—that the Thessalonians might be strengthened—while verse 12 indicates the means by which he hopes the strengthening will occur (an increase in their love for others). That is, Paul thinks that the best way for the Thessalonians themselves to be strengthened is through an increase in their love for others, both inside and outside the church.
This love is not merely a matter of emotion or feeling; in 1:3 Paul already gave thanks for the Thessalonians’ “labor prompted by love.” In short, how might the members of this relatively new church with deep needs of its own gain strength in the face of difficulties and challenges? Through serving others in love, Paul implies—which is advice that flies in the face of the narcissism and self-centeredness of much of contemporary culture. It is not uncommon to hear a statement something like, “I need to get my own act together before I can worry about others,” or “I need to take care of my own needs before I can deal with the needs of others.” For some of us, who perhaps are suffering the consequences of severe emotional trauma in our life, it may indeed be necessary to deal first with our own needs. But for most of us, one of the surest ways to gain some perspective on our own situation is to serve others. There is more than a little truth in the familiar parable about the man who whined about not having shoes until he met a man with no feet.
Paul prays for the Thessalonians in light of the future (3:13c). The reference to the parousia of Jesus reminds us that Paul lived the present in light of the future. He knew that Jesus’ coming would be a time not only of salvation but also of judgment (cf. 2 Thess. 1:5–10), and that even believers would at some point come before the God “who tests our hearts” (1 Thess. 2:4) to give an account of their stewardship of life (cf. 1 Cor. 3:10–15). Paul lived his life in light of this reality, and he urged the Thessalonians to do the same (e.g., 1 Thess. 5:4–11). Consequently, he made short-term decisions in light of their long-term consequences, knowing that it was of no value to save one’s life in this age if that meant losing it in the next (cf. Luke 9:24–26). Here Paul’s prayer is shaped by that same perspective. In a contemporary culture that is as overwhelmingly oriented to immediate gratification and results as ours is, to pray that others might live in light of eternity rather than the present is no small thing—especially since praying in this way on behalf of others inevitably reminds us of our need to do the same.
Paul prays out of his own deep and sincere love for others. For Paul, the Thessalonians’ success was the source of his own joy (3:9; cf. 2:19–20). Moreover, his own petition for himself was that he might receive another opportunity to minister to them (3:10–11; cf. 2:17–18). Why was he able to invest so much of himself in them? Simply put, because he deeply and genuinely loved them. As he put it in 2:8, “We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us.”
The first three points above offer guidelines for what to do; this final point forces us to examine who we are. If we do not pray for others out of a genuine love for them, why not? Is it because we secretly despise them, hold something against them, are resentful or bitter, or view them as some kind of a threat? Or are we simply too self-centered to care about them? Whatever the reason, it calls us to personal repentance: “And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins” (Mark 11:25). And the standard of forgiveness to which we are called is exemplified by God himself: “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Eph. 4:32). Serious prayer for others forces us to get serious with ourselves.