1 Therefore when we could bear it no longer, we were willing to be left behind at Athens alone, 2 and we sent Timothy, our brother and God’s servant in the gospel of Christ, to establish you in your faith and to exhort you, 3 that no one be moved by these afflictions. You yourselves know that this is to be our lot. 4 For when we were with you, we told you beforehand that we were to suffer affliction; just as it has come to pass, and as you know. 5 For this reason, when I could bear it no longer, I sent that I might know your faith, for fear that somehow the tempter had tempted you and that our labor would be in vain. 6 But now that Timothy has come to us from you, and has brought us the good news of your faith and love and reported that you always remember us kindly and long to see us, as we long to see you—7 for this reason, brethren, in all our distress and affliction we have been comforted about you through your faith; 8 for now we live, if you stand fast in the Lord. 9 For what thanksgiving can we render to God for you, for all the joy which we feel for your sake before our God, 10 praying earnestly night and day that we may see you face to face and supply what is lacking in your faith? 11 Now may our God and Father himself, and our Lord Jesus, direct our way to you; 12 and may the Lord make you increase and abound in love to one another and to all men, as we do to you, 13 so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

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, 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). “1 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 Gods 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). 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 Tirn. 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?”

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. 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 seed 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” (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.

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).

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 sour (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. 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).

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).

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 mom’ (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 [spiritual] 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).

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). 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).

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.