Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Analysis Of The Chapter
This chapter 1 Thessalonians 3:1-13 is a continuation of the course of thought pursued in the previous chapter, and seems designed to meet the same state of feeling existing in Thessalonica, and the same objection which some there urged against the apostle. The objection seems to have been, that be had really no attachment for them, and no regard for their welfare; that he had fled from them on the slightest danger, and that when the danger was passed he had not returned, but had left them to bear their afflictions alone. It appears to have been inferred from his long absence, that he had no solicitude for their welfare, and had brought them into difficulties, to escape from which, or to bear which. he was now indisposed to render any assistance. It was important, therefore, for him to remind them of what he had actually done, and to state his real feelings toward them. He refers them, therefore, to the following things as proof of his interest in them, and his affection for them:
(1) He had sent Timothy to them at great personal inconvenience, when he could not go himself: 1 Thessalonians 3:1-5.
(2) he had been greatly comforted by the report which Timothy had brought of their steadfastness in the faith; 1 Thessalonians 3:6-8. Every expression of their attachment to him had gone to his heart, and their faith and charity had been to him in his trials the source of unspeakable consolation. His very life depended, as it were, on their fidelity, and he says he should live and be happy if they stood fast in the Lord; 1 Thessalonians 3:8.
(3) he expresses again the earnest desire which he had to see them; says that it had been to him the subject of unceasing prayer night and day, and beseeches God again now that he would be pleased to direct his way to them; 1 Thessalonians 3:9-11.
(4) as a proof of affection, the chapter is closed with a fervent prayer that God would cause them to abound more and more in love, and would establish their hearts unblameable before him; 1 Thessalonians 3:12-13. The Thessalonians well knew the apostle Paul. They had had abundant proof of his love when he was with them; and if his enemies there had succeeded in any degree in causing their affection toward him to become cool, or to excite suspicions that he was not sincere, their love must have been rekindled, and their suspicions must have been entirely allayed by the expressions of attachment in this chapter. Language of warmer love, or of deeper interest in the welfare of others, it would not be possible to find anywhere.
Adam Clarke's Commentary and Critical Notes on the Bible
1 Thessalonians 3 Introduction
St Paul informs them how, being hindered himself from visiting them, he had sent Timothy to comfort them, of whom he gives a high character, 1 Thessalonians 3:1, 1 Thessalonians 3:2. Shows that trials and difficulties are unavoidable in the present state, 1 Thessalonians 3:3, 1 Thessalonians 3:4. Mentions the joy he had on hearing by Timothy of their steadiness in the faith, for which he returns thanks to God; and prays earnestly for their increase, 1 Thessalonians 3:5-10. Prays also that God may afford him an opportunity of seeing them, 1 Thessalonians 3:11. And that they may abound in love to God and one another, and be unblamable in holiness at the coming of Christ, 1 Thessalonians 3:12, 1 Thessalonians 3:13.
INTRODUCTION TO 1 Thessalonians 3
In this chapter the apostle expresses his great love to the Thessalonians, by sending Timothy to then, to establish and comfort them; and declares his satisfaction with the things he brought of them, and concludes the chapter with fervent prayers for them: such was his affection for them, that he chose rather to be left alone at Athens, and send Timothy to them, though so very dear and useful to him, as his characters show, to the end that they might be established and comforted, 1 Thessalonians 3:2 and not be shaken with the afflictions the apostles met with, seeing these were no other than what God had appointed them to; and besides, they had been apprized of them before hand by the apostle, 1 Thessalonians 3:3 but however, lest Satan should get an advantage of them, the apostle could not be easy without sending to know how things stood with them, 1 Thessalonians 3:5 next he proceeds to give an account of the success of this mission, and the satisfaction it gave him and his fellow ministers to hear of their faith and charity, their remembrance of them, and desire to see them, 1 Thessalonians 3:6 which comforted them under their afflictions, made them lively and cheerful, filled them with joy and thankfulness, and put them upon praying to God to see their face, and perfect what was lacking in their faith, 1 Thessalonians 3:7 and then follow the petitions themselves, which are made both to God the Father, and our Lord Jesus Christ, that their way might be directed to them, that they might increase and abound in love to one another, and to all men, as they did to them, and that God would establish them in holiness in his sight, at the coming of Christ, 1 Thessalonians 3:11.
The division of chapters at this point is unfortunate. The import of 1 Thessalonians 3:1 lies in its connection with 1 Thessalonians 2:17-20 of ch. 2. We have included the whole of this chapter in the same section of the Epistle with the foregoing paragraph. See note introductory to ch. 1 Thessalonians 2:17.
Meyer's Critical and Exegetical Commentary on the New Testament
1 Thessalonians 3 Introduction
CHAPTER 3
1 Thessalonians 3:1. Elz. has διό. Διότι, found in B, is a mere error of the transcriber, occasioned by the following μηκέτι.—1 Thessalonians 3:2. After τὸν ἀδελφὸν ἡμῶν the Receptus has καὶ διάκονον τοῦ Θεοῦ καὶ συνεργὸν ἡμῶν. Defended by Bouman (Chartae theol. Lib. I. p. 63 f.) and Reiche. But instead of this, Griesb. Lachm. Tisch. 2 and 7, and Alford, after D* Clar. Germ. Ambrosiast., have correctly received into the text καὶ συνεργὸν τοῦ Θεοῦ, from which all variations are explained. In order to remove the objectionable character which the expression συνεργὸς τοῦ Θεοῦ appeared to have, sometimes τοῦ Θεοῦ was suppressed (so the reading received by Tisch. 1, καὶ συνεργόν, in B, Arm.), at other times συνεργόν was changed into διάκονον (καὶ διάκονον τοῦ Θεοῦ, A א, 67** 71, et al., Copt. Aeth. Vulg. Bas. Pel. [in textu]; approved by Scholz), from which further grew, by blending with the original wording, διάκονον καὶ συνεργὸν τοῦ Θεοῦ, F G, Boern., and καὶ διάκ. καὶ συνεργὸν τοῦ Θεοῦ in E 17; lastly, there was interpolated καὶ διάκονον καὶ συνεργὸν ἡμῶν (Sahid.), or διάκονον τοῦ Θεοῦ καὶ συνεργὸν ἡμῶν (Syr. ed. Erp.), or καὶ διάκονον τοῦ Θεοῦ καὶ συνεργόν (87).
Instead of the Receptus παρακαλέσαι ὑμᾶς, only παρακαλέσαι is to be read, with Lachm. Tisch. and Alford, according to A B D* F G א, min. Copt. Sahid. Baschm. Arm. Slav. ant. Vulg. It. Chrys. Theodoret (alic.) Damasc. Ambrosiast. Pelag.
ὑπὲρ τῆς πίστεως] Elz. has περὶ τῆς πίστεως. Against A B D* E* F G K א, 17, 31, et al., Bas. Chrys. Theodoret (alic.).—1 Thessalonians 3:3. Elz. has τῷ μηδένα. But A B D E K L א, min. plur. edd. Bas. Oecum. have τὸ μηδένα. Correctly accepted by Matth. Lachm. (in the stereotype edition; in his larger edition Lachm. writes τὸ μηδὲν ἀσαίνεσθαι!) Tischendorf, and Alford. Preferred also by Reiche. In the place of the misunderstood τό, τῷ of the Receptus was put (although this is impossible from grammatical considerations; see notes on passage), or τοῦ (67, 87, al.), or ἵνα (F G, 73).—1 Thessalonians 3:7. Elz. has θλίψει καὶ ἀνάγκῃ. According to the preponderating testimony of A B D E F G א, min. edd. Syr. utr. Copt. Arm. Vulg. It. Ambrosiast. Pel., to be transposed ἀνάγκῃ καὶ θλίψει.—1 Thessalonians 3:11. Instead of the Recept. Ἰησοῦς Χριστός, A B D** (in D* Ἰησοῦς is wanting) א, 3, 17, et al., Aeth. Vulg. ms. Ambr. al., Lachm. Tisch. Alford have Ἰησοῦς, which is to be preferred.—1 Thessalonians 3:12. Elz. has ὁ κύριος. This is wanting in Syr. Erp. Suspected by Mill. Apparently spurious, as in A, 73, et al., ὁ Θεός, and in D* E* F G, It. ὁ κύριος Ἰησοῦς is found. If Paul added no subject in 1 Thessalonians 3:12, but caused the same to be continued from 1 Thessalonians 3:11, the early insertion of additions as glosses was natural.—1 Thessalonians 3:13. Ἰησοῦ] Elz. has Ἰησοῦ Χριστοῦ. Against it A B D E K א, 37, 39, et al, Aeth. Germ. Vulg. ms. Damasc. Ambr.
After the Recept. ἁγίων αὐτοῦ, A D* E א* min. Copt. Aeth. Vulg. al. add ἀμήν. Bracketed by Lachm. But ἀμήν was inserted, as an ecclesiastical lection ended with 1 Thessalonians 3:13.
CONTENTS.
No longer the master of his longing and anxiety for his readers, Paul has sent Timotheus from Athens to them, to exhort them to endurance under persecutions, and to bring him exact information concerning their conduct. Timotheus has just returned, and by his message has comforted and calmed the apostle. He entreats God that he might soon be permitted to reach Thessalonica to assist the church in its remaining deficiencies, and that God might cause the Thessalonians so to abound in Christian excellence, that they may be blameless at the coming of Christ (1 Thessalonians 3:1-13).
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Th 3:1-13.
1Th 3:1-13.
PROOF OF HIS DESIRE AFTER THEM IN HIS HAVING SENT TIMOTHY: HIS JOY AT THE TIDINGS BROUGHT BACK CONCERNING THEIR FAITH AND CHARITY: PRAYERS FOR THEM.
1. Wherefore--because of our earnest love to you
(1Th 2:17-20).
forbear--"endure" the suspense. The Greek is literally applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you.
left at Athens alone--See my
Introduction.
This implies that he sent Timothy from Athens, whither the latter had followed him. However, the "we" favors ALFORD'S view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them "resolved" to be "left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I,"
1Th 3:5,
will express that the act of sending Timothy, when he arrived at Athens, was Paul's, while the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he uses,
1Th 3:1,
"we." The non-mention of Silas at Athens implies that he did not follow Paul to Athens as was at first intended; but Timothy did. Thus the history,
Ac 17:14, 15,
accords with the Epistle. The word "left behind" (Greek) implies that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all "alone" in the great city.
In this chapter the apostle gives further evidence of his love to the Thessalonians, reminding them of his sending Timothy to them, with the mention of his design therein and his inducements so to do, 1Th 3:1-5. He acquaints them also with his great satisfaction at the return of Timothy, with good tidings concerning them, 1Th 3:6-10. And concludes with fervent prayer for them, 1Th 3:11-13.