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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. 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? 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.
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[AD 220] Tertullian on 1 Thessalonians 3:13
And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming? " Likewise: "Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints." He teaches them that they must "not sorrow concerning them that are asleep," and at the same time explains to them the times of the resurrection, saying, "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus shall God bring with Him.

Source: On the Resurrection of the Flesh
[AD 373] Athanasius of Alexandria on 1 Thessalonians 3:11
For one and the same grace is from the Father in the Son, as the light of the sun and the sun’s radiance is one, and as the sun’s illumination is effected through the radiance. So too when Paul prays for the Thessalonians, in saying, “Now God himself our Father, and the Lord Jesus Christ, may he direct our way to you,” he has guarded the unity of the Father and of the Son. For he has not said, “May they direct,” as if a double grace were given from two sources … but “May he direct,” to show that the Father gives grace through the Son—at which these irreligious ones will not blush, though they well might.

Source: Discourses Against the Arians 3.25.11
[AD 397] Ambrose of Milan on 1 Thessalonians 3:11
Again, this is said that you may know that the Father is, and the Son is, and that the work of the Father and the Son is one. Note the saying of the apostle, “Now may God himself, and our Father, and our Lord Jesus Christ direct our way to you.” Both Father and Son are named, but there is unity of direction, because there is unity of power. So also in another place we read, “Now may our Lord himself, Jesus Christ, and God and our Father, who has loved us, and given us eternal consolation, and good hope in grace, console and strengthen your hearts.” How perfect a unity it is that the apostle presents to us, insomuch that the fountain of consolation is one fountain, not many. Let doubt be silenced, then, or if it will not be overcome by reason, let the thought of our Lord’s gracious kindness incline it in the right direction.

Source: Exposition of the Christian Faith 2.10.87
[AD 407] John Chrysostom on 1 Thessalonians 3:1-2
"Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone. And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ."

Instead of saying, "we chose." And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ.

"To establish you, and to comfort you concerning your faith."

Source: Homily on 1 Thessalonians 3
[AD 407] John Chrysostom on 1 Thessalonians 3:8
Let us imagine a person occupying a place of honor in a king’s court. He possesses vast wealth, great power, a birthplace excelling others, distinguished ancestors and the admiration of all people. Examine the matter. Is not this person more of a slave than all others? And let us compare him to not merely a slave but a slave’s slave—for many servants have slaves.… But our circumstances are different. If one fares poorly, there are many to grieve with him. Should he obtain distinction, many to find pleasure with him. Not so with the apostle Paul. “For if one member suffers, all the members suffer; or if one member is honored, all the members rejoice.” Paul’s words of admonition vary with the situation. “What is my hope or joy? Are not you it?” At another, “Now we live, if you stand fast in the Lord”; at another, “Out of much affliction and anguish of heart I wrote unto you”14; and “Who is weak, and I am not weak? Who is offended, and I burn not?”

Source: HOMILIES ON MATTHEW 58.4-5
[AD 407] John Chrysostom on 1 Thessalonians 3:8
The attitude of a teacher should be such as to regard his disciples as everything. “Now we live,” Paul says, “if you stand fast in the Lord.” And again, “What is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ?” You see Paul’s concern in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it is right for their children to show deep affection for them. For he says, “Obey those that rule over you, and submit yourselves; for they watch for your souls as they that must give account.”

Source: HOMILIES ON SECOND TIMOTHY 2
[AD 407] John Chrysostom on 1 Thessalonians 3:7-8
"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord."

What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered. Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. Through you, he says, we were comforted; you confirmed us. And yet the reverse was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. You have anointed us, he says, you have caused us to breathe again; you have not suffered us to feel our trials. And he has not said, we breathe again, nor we are comforted, but what? "Now we live," showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life. How else could any one have set forth either the sorrow for the weakness of one's disciples, or the joy? He has not said we rejoice, but "we live," the life to come.

So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss.

Source: Homily on 1 Thessalonians 4
[AD 407] John Chrysostom on 1 Thessalonians 3:1
“Therefore when we could bear it no longer, we were willing to be left at Athens alone. And Paul sent two of those who ministered to him,” both to announce his coming and to make them more eager.… Do you see how God permits trials, and by them stirs up and awakens the disciples and makes them more energetic? Then let us not sink down under trials: for he himself will “also make the way of escape, that we may be able to bear them.” Nothing so makes friends and rivets them so firmly as affliction; nothing so fastens and joins the souls of believers; nothing is so timely for us teachers in order that the things said by us may be heard. For when the hearer is living an easy life, listless and indolent, those who try to teach him only annoy him. But when he is in affliction and distress, he longs to hear his teachers. For when he is distressed in his soul, he seeks comfort from all directions in his affliction. And the preaching brings no small comfort.

Source: HOMILIES ON THE ACTS OF THE APOSTLES 42
[AD 407] John Chrysostom on 1 Thessalonians 3:3
“Therefore I ask that you not be discouraged by my tribulations for you, which are your glory.” How are Paul’s tribulations “for them”? How are they “their glory”? It is because God so loved them that he gave even the Son for them and afflicted his servants for them. Paul was in prison so that they might attain so many blessings. Surely this comes from God’s exceeding love toward them. It illustrates what God also says concerning the prophets, “I have slain them by the word of my mouth.” But why were they fainting through another’s affliction? He means they were troubled and distressed. Paul says the same things when writing to the Thessalonians: “that no one be moved by these afflictions.” For we should rejoice in afflictions rather than grieve in them. If you find consolation in being warned beforehand, we tell you that here we have tribulation. And why you ask? Because the Lord has ordered it so.

Source: HOMILIES ON EPHESIANS 7
[AD 407] John Chrysostom on 1 Thessalonians 3:5
"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 labor should be in vain."

A Question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question? "For this cause," he says, "when I could no longer forbear, I sent Timothy that I might know your faith." What sayest thou? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, "Being bereaved of you for a short season." He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith, "lest," he says, "the tempter had tempted you, and our labors should be in vain."

What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them. And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble.

What means, "Lest by any means the tempter had tempted you"? Dost thou see that to be shaken in afflictions proceeds from the devil, and from his seduction? For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means.

"And our labor," he says, "should be in vain." Wherefore! for even if they were turned aside, it was not through thy fault, not through thy negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain.

"Lest by any means the tempter had tempted you." But he tempts, not knowing whether he shall overthrow. Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch? Let us all hear, how Paul labored. He does not say work, but "labor"; he does not say, and you be lost, but "our labor." So that even if anything had happened, it would be happening with some reason. But that it did not happen was a great wonder. These things indeed we expected, he says, but the contrary happened. For not only did we receive from you no addition to our affliction but even consolation.

Source: Homily on 1 Thessalonians 4
[AD 407] John Chrysostom on 1 Thessalonians 3:3-4
"That no man be moved by these afflictions; for yourselves know that hereunto we are appointed. 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."

What then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that "Satan hindered us," always saying this; "both once," he says, "and again I would have come to you," and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, as when he sees his general wounded. "To establish you," he says; not that they were at all deficient in faith, nor that they required to learn anything.

Ye ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, "Now I have told you before it came to pass, that when it is come to pass ye may believe." (John xiv. 29) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul fore-knowing, foretold to them, "we are about to be afflicted," "as it came to pass, and ye know." He not only says that this came to pass, but that he foretold many things, and they happened. "Hereunto we are appointed." So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, "for hereunto we are appointed."

Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, "Hereunto we are appointed." And we, as if we were appointed for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man.

Source: Homily on 1 Thessalonians 3
[AD 407] John Chrysostom on 1 Thessalonians 3:6
"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 to see you."

"Brought us glad tidings," he says. Do you see the excessive joy of Paul? he does not say, brought us word, but "brought us glad tidings." So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. "And that ye have," he says, "good remembrance of us always, longing to see us, even as we also to see you." That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, "ye have good remembrance of us." Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. "Longing to see us," he says, "as we also to see you." And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.

Source: Homily on 1 Thessalonians 4
[AD 407] John Chrysostom on 1 Thessalonians 3:11-12
"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you."

This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer. This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. "And the Lord make you to increase and abound." Do you see the unrestrainable madness of love that is shown by his words? "Make you to increase and abound," instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. "Even as we do also toward you," he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. "Even as we do also toward you."

Source: Homily on 1 Thessalonians 4
[AD 407] John Chrysostom on 1 Thessalonians 3:9-10
"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?"

Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness.

"Night and day," he says, "praying exceedingly." This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying exceedingly." Observe the excess; "that we may see your face, and may perfect that which is lacking in your faith."

Here there is a great question. For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judaea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behoved them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, "I have sent," he says, "Timothy to confirm you," but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming.

Source: Homily on 1 Thessalonians 4
[AD 407] John Chrysostom on 1 Thessalonians 3:13
"To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints."

He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to stablish you, but your hearts. "For out of the heart come forth evil thoughts." (Matt. xv. 19) For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart; and to be pure of these things is holiness. For indeed chastity is properly by preeminence called holiness, since fornication and adultery is also uncleanness. But universally all sin is uncleanness, and every virtue is purity. For, "Blessed," it is said, "are the pure in heart." (Matt. v. 8) By "the pure" He means those who are in every way pure.

For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, "O Jerusalem, wash thine heart from wickedness." (Jer. iv. 14) And again, "Wash you, make you clean, put away the wickednesses from your souls." (Isa. i. 16, Sept) He did not say "fornications," so that not only fornication, but other things also defile the soul.

"To establish your hearts," he says, "unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, "in the sight of God," for this is sincere virtue-not in the sight of men?

It is love then that makes them unblamable. For it does make men really unblamable.

Source: Homily on 1 Thessalonians 4
[AD 425] Severian of Gabala on 1 Thessalonians 3:3
Paul does not say that no one should occasionally grow weak with weariness but rather that no one should “stoop down” or bow to persecutors.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 428] Theodore of Mopsuestia on 1 Thessalonians 3:3
Paul says that Timothy is coming to strengthen the Thessalonians with his words, stabilizing the thinking of the Thessalonians by his presence with them, lest they collapse under the weight of their tribulations. Paul describes this collapsing as a “commotion,” being caught up in the passions of your persecutors.

Source: COMMENTARY ON 1 THESSALONIANS
[AD 430] Augustine of Hippo on 1 Thessalonians 3:12
Suppose we first loved him so as to merit his love in return. Then wouldn’t we first choose him so as to merit our being chosen by him? But he who is Truth itself says otherwise and openly contradicts such human vanity by declaring, “You have not chosen me.” Consequently, if it is not you who have chosen, then it is certainly not you who have loved; for how could they choose him whom they did not love? “But it is I,” he says, “who have chosen you.” And how could they possibly fail to choose him afterward or fail to prefer him to all the goods of this world? It was because they were chosen that they chose him. They were not chosen because they had chosen him. There would be no merit in men’s choosing him unless the action of God’s grace in choosing them had gone before. That is why in imparting his blessing to the Thessalonians the apostle Paul declares, “And may the Lord make you to increase and abound in charity toward one another and toward all men.” He who gave this blessing to love one another is the same who gave us the love to love one another.

Source: GRACE AND FREE WILL 38
[AD 430] Augustine of Hippo on 1 Thessalonians 3:8
This is why I am admonishing your graces and urging you in the Lord to think lightly, my brothers and sisters, of things present, which you can’t carry with you when you die. Be on your guard against sin, on your guard against injustice of all sorts, on your guard against worldly appetites and greed. It is only then, you see, that our profit from you is undiminished and our reward full of joy in the Lord. I mean, we say what has to be said. We preach what has to be preached and absolve ourselves of our debt to the Lord in the Lord’s sight. We haven’t kept quiet about what we fear, and haven’t kept quiet about what we love. So the sword of the Lord’s vengeance, upon whomever it may fall, cannot blame the sentinel for failing at his post. Still, we don’t want our reward to be assured with all of you being lost, but with all of you being found. The apostle Paul too was sure of his reward, and yet what did he say to the people? “Now we live, if you stand fast in the Lord.”

Source: Sermons 359.9
[AD 430] Augustine of Hippo on 1 Thessalonians 3:10
But every discourse on this topic, where one’s goal is that what is said may not only be believed but also understood and known, is burdensome for those still spiritually immature. These the apostle says are carnal, needing to be nourished with milk, as they do not have the strength to perceive such things and are more easily frustrated than fed. Because of this it happens that spiritual men do not in all circumstances refuse to discuss these things with the carnal, on account of the Catholic faith, which must be preached to all. Yet, having the desire to transmit some degree of truth to understandings not capable of a secure grasp, they take care to transmit these in a way that does not cause their discourse to be regarded with disdain and the truth contained therein to be completely ignored. Thus, in order to continue to nourish them despite their immaturity, [the apostle], writing to the Colossians, says, “Even if I am absent in body, in spirit I am with you, rejoicing and beholding your order and that which is lacking to your faith in Christ.” And to the Thessalonians, “Night and day,” he says, “more abundantly praying that we may see your face and may supply the things that are lacking to your faith.”

Source: Tractates on John 98.5.1
[AD 430] Augustine of Hippo on 1 Thessalonians 3:10
Let the admonition of the most blessed apostle not depart from your hearts, “If anyone preaches to you a gospel besides that which you have received, let him be anathema.” He did not say “more than you received” but “besides that which you have received.” For if he said the former, he himself would be prejudging himself, who desired to come to the Thessalonians that he might supply what things were lacking to their faith. But he who supplies adds to what was smaller, he does not take away what was there. But he who goes beyond the rule of faith does not go forward in the way but goes back to the way.

Source: TRACTATES ON JOHN 98.7.4
[AD 458] Theodoret of Cyrus on 1 Thessalonians 3:2
Whenever anything happens to the helmsman, either the officer in command at the bows or the seaman of highest rank takes his place, not because he becomes a self-appointed helmsman but because he looks out for the safety of the ship. So again in war, when the commander falls, the chief tribune assumes the command, not in the attempt to lay violent hands on the place of power but because he cares for his men. So too the thrice blessed Timothy when sent by the divine Paul took his place. It is, therefore, appropriate to you as a man of faith to accept the responsibilities of helmsman, of captain, of shepherd, gladly to run all risk for the sake of the sheep of Christ and not to leave his creatures abandoned and alone.

Source: LETTERS 78
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:4
It is a great consolation for disciples when the teacher has told them about afflictions beforehand. For afterwards they were not troubled by them as by something unexpected. Therefore Christ also said to the apostles: "I told you before it came to pass, that when it is come to pass, you might believe" (John 14:29). Paul told them not only this, but also many other things, which likewise came to pass.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:11
If already in the epistle the apostle includes his prayer, then by this he shows that he also prayed privately to see them. At the same time he also justifies himself, that he is far from them not out of negligence, as if saying: May God Himself put an end to the temptations that from all sides hinder us from coming to you by a direct path.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:12
Do you see the irresistible impulse of love in the fact that he prays for them, that the Lord would fill and overfill them with love? And not only toward one another, but toward all. For the love of God is revealed precisely in the fact that it strives to embrace everyone. But if you love one person and not another, then this is human love.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:12
From our side, he says, it already exists; we ask that in the future it may be from your side as well. Have us as the measure and model of love.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:8
He did not say: we were comforted, but: "we live," showing by this that their stumbling he considers death for himself, and their progress, standing, and firmness in Christ – life.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:2
Such was the care of the holy apostle Paul for his disciples, that when he himself was detained by some difficult circumstances, he would send others to visit his disciples. This is what he did then as well, sending Timothy. And he speaks of him with such praise, not so much exalting him as honoring them by the fact that one so indispensable at such a time he drew away for their sake from the work of ministry as a "fellow worker in the Gospel."

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:2
Since the Thessalonians were troubled by the fact that their teacher was subjected to trials, they had need of strengthening and consolation, so as not to fall away from the faith. For the trials of a teacher cause no small disturbance to the disciples, just as the wounds of a commander do to the soldiers.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:1
That is: they chose and preferred.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:3
The Apostle indicates here what benefit the confirmation from the person of holy Timothy was meant to bring them. This, he says, is so that they would not be shaken, that is, not lose heart and not grow weak in view of my trials. For the devil, when he finds a favorable time for temptation, unsettles the unsteady by reminding them of their former ease, so that they would fall away from that which was the cause of their afflictions. Some, however, have said that σαίνεθαι, "to be shaken, to be disturbed," is used in place of ταράττεσθαι, "to be agitated" — a metaphor taken from dogs which, when they fawn, wag their tails.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:3
We should hear that Christians are destined to suffer: for he did not say this about the apostles alone. So, when we are appointed to this, what is new if we experience sorrow? Therefore we must remain undisturbed not only by past temptations, but also by future ones. This should be all the more characteristic of us.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:5
O Paul! If you predicted to them that you would endure affliction, and that they should not be troubled by this affliction, then why do you send again? It turns out that you do not yet fully trust them. Out of great love, he says, I do this. For those who love are anxious even about what is safe. At the same time, the temptations were many, and the excessive multitude of calamities frightened me. Therefore he did not say: having noticed something in you, I sent, but "being unable to bear it any longer," which comes from love.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:5
Here some ask: why did he who was caught up to the third heaven, who heard inexpressible words (2 Cor. 12:6), not know what was happening with the Thessalonians, but sent Timothy "to learn about their faith"? One may say that not everything was known even by the saints who lived before Christ and after Christ. For Elisha too did not know about the Shunammite woman (2 Kings 4:8). And Elijah thought that he alone was left, while there were still seven thousand others (1 Kings 19:10). And before them, Samuel receives instruction not to pay attention to the appearance of David's eldest brother (1 Sam. 16:7). So the apostles too did not know everything. And this was by the special providence of God, so that neither would they themselves become proud, nor would others think too highly of them, and so that later Christians could not say that they performed feats of virtue because they were above ordinary men, and therefore give themselves over to negligence; but rather, so that we would know that even they did not always rely on the help of God, but accomplished their feats through their own labors.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:5
I, he says, did not suppose that you were shaken, except perhaps because you were subjected to temptations. Do you see that disturbance in afflictions is the work of the devil, and especially when some are scandalized as a result of others experiencing misfortune? So he acted with Job, troubling his wife by the fact that he was suffering. However, the devil tempts without knowing whether he will prevail, as is evident from the example of Job; yet, being shameless, he attacks, and if he sees any weakness, he remains and waits; but if he sees strength, he retreats.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:5
If they had gone astray, O Paul, what is that to you? Your labor will not remain without full reward from God. However, he says, on account of my strong love, I would have considered my labor lost.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:7
A wonderful thing! Paul expresses gratitude to them for the fact that they were not shaken. We, he says, no longer feel sorrows, but have been comforted—not in just one particular sorrow, but in every one. For the joy over you became a counterbalance to all our afflictions.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:7
You, he says, strengthened me. Meanwhile in reality it was the opposite: he himself, not yielding to temptations, strengthened them, yet he gives the praise to them. For you, he says, did not let me feel my temptations.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:9
Such, he says, is our joy over you, that we are not even able to worthily thank God for you. Your progress we consider a gift of God. For such a lofty feeling is not characteristic of the human soul or of human effort. That is why, being obliged to thank Him, we cannot find a worthy thanksgiving.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:6
I, he says, expected one thing, but the opposite happened. Pay attention to the great joy of Paul! He did not say: news, but: "good news." So great a blessing did he consider their steadfastness in the faith. And he rejoiced in their love, because it was a sign of their faith.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:6
That is, you remember us with praises and approval. Listen, disciples, and learn to always preserve a good memory of your teachers. For by this you will bring benefit to yourselves, not to them. It is a very great consolation and joy for the Thessalonians that Paul knows he is loved by them – this will inflame their love even more.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:10
Note the intensification in the expression! "Praying most earnestly" to see them, just as a farmer, hearing that the field he cultivates abounds with fruit, impatiently desires to see it with his own eyes.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:10
If above he testified to their "standing," then how does he now say: "what was lacking in your faith"? They did not benefit from all the teaching, and they were lacking, perhaps, knowledge about the resurrection and other similar matters. Also, there were many false teachers, which is why he said: "what was lacking." Where he feared for the faith itself, he says: "we sent Timothy to establish you" (v. 2); but here he says: "to supply," which pertains more to teaching than to establishing. For we call imperfect that which lacks only a little.

Source: Commentary on 1 Thessalonians
[AD 1107] Theophylact of Ohrid on 1 Thessalonians 3:13
The Apostle shows that love benefits those who love, not those who are loved. "May the Lord fill you," he says, "with love, so as to establish your hearts." By "the Lord" understand the Spirit, as Basil the Great also interpreted this. For who else will establish them blameless before God and Father at the coming of Christ, if not the Spirit entirely? He did not say: will establish you, but: "your hearts. For out of the heart proceed evil thoughts" (Mt. 15:19). It is possible to be evil without doing any evil deed, such as being envious, deceitful, bearing grudges, or holding to perverted teaching. Therefore, a person is truly blameless when he purifies his heart; then he also has holiness. For although holiness chiefly refers to chastity, just as impurity refers to fornication and adultery, in general every sin is impurity and every virtue is holiness. The Apostle wishes them to be blameless before God and Father, both now (for this is true virtue — before God, not before men, since human judgment is unstable) and at the coming of Christ, for He too will judge us before the face of His Father. Therefore, may you be, he says, blameless, as are all the saints.

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:4
The other consideration strengthening them is a prediction concerning the future, for anticipated difficulties are less harmful. So Paul tells them: for when we were with you, we told you beforehand that we were to suffer affliction, that is, Paul had warned them about the tribulations they would go through in their time.

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:11
Then when Paul says: may our God... direct our way to you, he makes known what he desires for them; in regard to this he first shows what he is asking for (3:13). And Paul is asking for two things: One on his own behalf—that he may go to see them—and so he says: may our God and Father himself, and our Lord Jesus, direct our way to you. "I am ascending to my Father and your Father, to my God and your God" (Jn. 20:17). "The plans of the mind belong to man, but the answer of the tongue is from the Lord" (Prov. 16:1).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:12
The other is for their welfare, so Paul asks: and may the Lord make you increase, that is, in faith: "May the Lord add to his people a hundred times as many as they are" (1 Chr. 21:3). And Paul prays also that their merits may increase; so he says, and abound in love, which can always increase in this life: "Above all these put on love, which binds everything together" (Col. 3:14). And, first, charity to one another, secondly, charity to all men. "Let us do good to all men, and especially to those who are of the household of faith" (Gal. 6:10). And Paul gives an example of himself when he comments: as we do to you, as if to say: just as I also love you: "You are in our hearts, to die together and to live together" (2 Cor. 7:3).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:8
For now we live, if you stand fast in the Lord, as if saying: I value your condition so highly that I think it sustains me: "It is enough; Joseph my son is still alive" (Gen. 45:28).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:2
And we sent Timothy, who was the one most in accord with the Apostle: "I have no one like him, who will be genuinely anxious for your welfare" (Phil. 2:20). "I sent to you Timothy, my beloved and faithful child in the Lord" (1 Cor. 4:17). Our brother, sustained by charity. "A brother helped by a brother is like a strong city" (Prov. 18:19), and God's servant, for he is an important person in the Church: "Are they servants of Christ? I am a better one" (2 Cor. 11:23).

And so Paul sends Timothy to strengthen the Thessalonians and to report to Paul about them. When Paul says to establish you, he shows that Timothy is sent to strengthen them. So Paul first states this, and second the reason for the strengthening is stated (3:3). Paul says, to establish and to exhort you, for the soul of a man is strengthened through encouragement: "Your words have upheld him who was stumbling" (Job 4:4). When you have turned again, strengthen your brethren (Lk. 22:32).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:1
Paul mentioned the trials they had endured and the relief he intended to supply for them. Here he recalls how he came to their assistance through the visit of Timothy. First, Paul deals with the task of his messenger; secondly, Paul talks about the contact established through Timothy (3:6); thirdly, Paul writes on the effect of this contact on the Apostle (3:7). Paul divides the first part into three parts. First, he mentions the reason why he sent him; secondly, he mentions the person whom he sent; thirdly, he speaks further about the reason for sending him.

Paul comments: Therefore, although Satan hindered us, you are still our glory, consequently, when we could bear it no longer, that is, the influence of our love prompting us to go to you: "They have become a burden to me, I am weary of bearing them" (Is. 1:14), and "Joseph could not control himself" (Gen. 45:1), we were willing, Paul and Silvanus, to be left behind at Athens alone.

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:3
And you are in need of encouragement in your faith, that no one be moved by these afflictions. "If the anger of the ruler rises against you, do not leave your place" (Ec. 10:4). And there is a twofold consideration strengthening them. The first is related to a divine ordination: You yourselves know that this is to be our lot, almost as if implying that God ordained that you shall enter into heaven through tribulations: "Through many tribulations we must enter the kingdom of God" (Ac. 14:22). "All who desire to live a godly life in Christ Jesus will be persecuted" (2 Tim. 3:12). Christ Himself traveled this path as is shown in Luke (24:46): "Was it not necessary that the Christ should suffer these things and enter into his glory?"

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:5
For this reason, when I could bear it no longer, I sent that I might know your faith, how firm you are in your faith: "Know well the condition of your flocks, and give attention to your herds" (Prov. 27:23); for fear that somehow the tempter had tempted you, that is, the devil: "And the tempter came" (Matt. 4:3). There is a commentary which says: "Whose business it is to tempt."

But on the contrary, both the world and the flesh also tempt, as is said in James (1:14): "Each person is tempted when he is lured and enticed by his own desire." Also in Genesis (22:1): "God tested Abraham." It is necessary to point out that "to tempt" means to make a test of something. And in this matter the purpose must be considered for which one wants to test something, and in what manner one wants to test something. For this occurs in two ways: either so that the person testing may know about it, or so that he may make it known to another. God does not need to tempt in the first way, for He knows what is in man as is stated in John 2. Rather in the second way: for God tempted Abraham so that others might know of his faith. A temptation in the first manner may occur in two ways, that is, it leads towards some good, as when the bishop examines those to be promoted; or else, somebody tempts in order to deceive, and this is the work of the devil; for the devil tests the condition of men in order that he may lead them to the various sins to which they are prone in accordance with their various dispositions: "Your adversary the devil prowls around like a roaring lion, seeking some one to devour" (1 Pet. 5:8). Therefore, it is the devil's business to tempt in order to deceive. The world and the flesh are said to tempt in a material way, for through them and the things to which they lead a knowledge is achieved about man as to whether he is really steadfast in God's commandments and in the love of God. Because if concupiscence triumphs, the person does not love God in a perfect manner, nor does he love in a perfect manner when the concerns of the world either frighten him or exert an undue influence upon him.

And that our labor would be in vain, because if you do not resist temptation our labor would be in vain: "I am afraid I have labored over you in vain" (Gal. 4:11). "None of the righteous deeds which he has done shall be remembered" (Ez. 18:24). The labor is regarded as "in vain" with respect to an eternal reward; nevertheless the good deeds performed prior to sin profit a person, for they shall live again after repentance, and also because they readily dispose one towards conversion.

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:7
Then when Paul says: we have been comforted about you, he speaks of the threefold effect of their relationship, namely, of spiritual consolation, of the spirit of thanksgiving, in the words: for what thanksgiving can we render to God for you, and of the resultant frequent prayer, in the words: praying night and day. And so Paul tells them: because we have heard such things about you, we are encouraged, although the demands of temporal concerns are pressing, as well as bodily trials. "When the cares of my heart are many, thy consolations cheer my soul" (Ps. 94:19). "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort" (2 Cor. 1:3). And this occurred through your faith, that is, having heard about the reliable character of your faith.

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:9
Then when Paul says, for what thanksgiving can we render to God for you, the second effect of their existent relationship is treated, namely, the spirit of thanksgiving, as if implying: I am not worthy to supply fitting thanks to God for you: "With what shall I come before the Lord?" (Mic. 6:6). "What shall I render to the Lord for all his bounty to me?" (Ps. 116:12). However, the prayers of thanksgiving are offered for all the joy; a joy which is not entirely visible, but which we feel for your sake in our conscience before our God who beholds this; or perhaps before God in that those close to God please God: "Love does not rejoice at wrong, but rejoices in the right" (1 Cor. 13:6).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:6
Then when Paul says: but now that Timothy has come to us from you, he comments that Timothy spoke of their good practices towards God and towards the Apostle: faith and love towards God: "For neither circumcision counts for anything, nor uncircumcision, but a new creation" (Gal. 6:15); faith also towards the Apostle, so Paul says: you always remember us kindly. "The memory of Josiah is like a blending of incense prepared by the art of the perfumer" (Sir. 49:1). "The memory of the righteous is a blessing" (Prov. 10:7). And reported that you long to see us, as we long to see you. Augustine wrote: "Hardened is the soul that does not requite love, even if it does not wish to bestow it." "Look to Abraham your father and to Sarah who bore you" (Is. 51:2).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:10
Then when Paul says, night and day, the third effect of their relationship is explained. First, he points out the frequency of his prayer; secondly, he shows what he desires while praying (3:11). So Paul insists: We give thanks for things past; nevertheless we do not fail to pray also for future concerns, indeed, we do so night and day, that is, in adversity and prosperity. "Evening and morning and at noon I utter my complaint and moan" (Ps. 55:17). To supply what is lacking in your faith: not matters that pertain to the fundamentals of the faith, but some special teachings which the Apostle did not preach to them at their birth: "I, brethren, could not address you as spiritual men, but as men of the flesh" (1 Cor. 3:1). "I have yet many things to say to you, but you cannot bear them now" (Jn. 16:12).

Source: Commentary on 1 Thessalonians
[AD 1274] Thomas Aquinas on 1 Thessalonians 3:13
But for what purpose does Paul pray? So that he may establish your hearts unblamable in holiness, that is, that nobody can complain about you; "...righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Lk. 1:6). In holiness before our God who sees the heart: "In holiness and righteousness before him all the days of our life" (Lk. 1:75). And this shall be manifest at the coming of our Lord Jesus, that He may find you holy, who shall come with all his saints; that you might be in His presence, just as all the saints are before Him.

Source: Commentary on 1 Thessalonians
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