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Written from Corinth
Modified from the
Jensen's Survey of
An Exemplary Conversion
An Exemplary Witness
An Exemplary Follow-Up
FOR WHAT THANKS CAN WE RENDER
TO GOD FOR YOU IN RETURN: tina gar eucharistian dunametha (1PPPI)
to theo antapodounai (AAN) peri humon: (1Th 1:2,3; 2Samuel
7:18, 19, 20; Nehemiah 9:5; Psalms 71:14,15; 2Corinthians 2:14; 9:15)
What thanks can we render -
The sense of this rhetorical question is that words simply cannot
adequately express to God the thanks which filled Paul’s heart. His
joy was overflowing every time he remembered these saints before his
eú = well + charízomai = to grant, give. It
speaks of grateful language (to God, as an act of worship),
thankfulness. Thanksgiving is only element of prayer that will
continue forever. Expresses that which ought never to be absent from
any of our devotions; namely, the grateful acknowledgment of past
mercies, as distinguished from earnest seeking of future mercies.
Eucharista - 15x in 15v -
Acts 24:3; 1 Cor 14:16; 2 Cor 4:15; 9:11f; Eph 5:4; Phil 4:6; Col 2:7;
4:2; 1 Thess 3:9; 1 Tim 2:1; 4:3f; Rev 4:9; 7:12. NAS = giving of
thanks(3), gratefully*(1), gratitude(2), thankfulness(1), thanks(2),
Guzik writes that...
Some find it easy to rejoice in the
material prosperity in the life of others, but Paul honestly rejoiced
in the spiritual prosperity of others.
Hiebert explains that this
is a rhetorical question...
expressive of deep emotion. Fully
aware that his words are but a poor and inadequate formulation of the
thanksgiving that is properly due, Paul yet attempts to give
expression to the deep gratitude he feels. (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
Render to God for you - Here
for you means "concerning you" or "on your behalf". Note that
Paul does not thank them but thanks God for them. While this should
encourage them it provides no occasion for personal pride.
Render in return (467)
(antapodidomi from antí = in turn + apodídomi =
render <> from apo = from + didomi = give) means to give back in return for something received. The idea
is to practice reciprocity with respect to an obligation.
It means to pay back something
owed. Paul is saying we as Christians owe to God joyful
thanksgiving and praise for what He has done.
In a positive sense it means to repay,
to recompense or to reward. In a negative sense it means to requite or
exact retribution. Requite implies a paying back according to one’s
preference and often not equivalently.
The effort to thank God "in return
for" His gracious work translates the aorist active infinitive
"to repay, recompense, requite," and that as a definite act. The
simple verb, meaning "to give," is compounded with two prepositions:
anti, marking the idea of a return or exchange for something
received, and apo, referring to something that is due "from" us
as a debt; the thought is that of a full and complete return for the
boon that has been received. No thanksgiving in their power is
equivalent to the debt of gratitude they owe God because of the joy He
has given them. This third outburst of thanksgiving for the readers
called forth by the news of their steadfastness under persecution.
Their thanksgiving is Godward. That the Thessalonians stood steadfast
is due not to the missionaries, or even to the converts, hut to God
Himself who has upheld them under the storm of persecution. Paul
viewed all spiritual blessings :is coming ultimately from God. What by
human standards would have been regarded as a triumph for the
missionaries, Paul humbly acknowledges to be the work of God. Let
Christian workers beware of taking credit for results only God can
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
Antapodidomi is used 53
times in the
(Gen. 44:4; 50:15;
Lev. 18:25; Deut. 32:6, 35, 41, 43; Jdg 1:7; 16:28; 1 Sam. 24:17;
25:21; 2 Sam. 3:39; 19:36; 22:21; 1 Ki. 2:44; 2 Ki. 9:26; 2 Chr.
32:25; Job 21:19, 31; Ps. 7:4; 18:20, 24; 31:23; 35:12; 38:20; 41:10;
103:10; 116:12; 119:17; 137:8; 138:8; 142:7; Prov. 19:17; 25:22; Isa.
35:4; 59:18; 63:7; 66:4, 6; Jer. 16:18; 18:20; 50:29; 51:6, 24, 56;
Hos. 4:9; 12:2, 14; 14:2; Joel 2:25; 3:4, 7; Ob 1:15; Zech. 9:12).
Here are some representative uses...
Genesis 50:15 When Joseph's
brothers saw that their father was dead, they said, "What if Joseph
should bear a grudge against us and pay us back in full for all
the wrong which we did to him!"
Deuteronomy 32:35 'Vengeance
is Mine, and retribution (Lxx = antapodidomi = "I will repay"),
In due time their foot will slip; For the day of their calamity is
near, And the impending things are hastening upon them.'
2Samuel 22:21 "The LORD has
rewarded (Lxx = antapodidomi) me according to my righteousness;
According to the cleanness of my hands He has recompensed (Lxx
= antapodidomi) me.
Psalm 31:23 O love the LORD,
all you His godly ones! The LORD preserves the faithful, And fully
recompenses the proud doer.
Psalm 103:10 He has not
dealt with us according to our sins, Nor rewarded us according
to our iniquities.
Psalm 116:12 What shall I
render to the LORD For all His benefits toward me?
Proverbs 25:22 For you will
heap burning coals on his head, And the LORD will reward you.
Joel 2:25 "Then I will
make up to (Lxx = antapodidomi) you for the years That the
swarming locust has eaten, The creeping locust, the stripping locust,
and the gnawing locust, My great army which I sent among you.
Obadiah 1:15 "For the day of
the LORD draws near on all the nations. As you have done, it will be
done to you. Your dealings will return (Lxx = antapodidomi -
literally the Greek reads "your reward will be recompensed") on your
Antapodidomi is used 7
Luke 14:14 and you will be
blessed, since they do not have the means to repay you; for you
will be repaid at the resurrection of the righteous.
Romans 11:35 (note)
Or who has first given to Him that it might be paid
back to him again?
Romans 12:19 (note)
Never take your own revenge, beloved, but leave room for the wrath of
God, for it is written, "Vengeance is Mine, I will repay," says
1Thessalonians 3:9 (note)
For what thanks can we render to God for you in return for all
the joy with which we rejoice before our God on your account,
2 Thessalonians 1:6 For
after all it is only just for God to repay with affliction
those who afflict you
Hebrews 10:30 (note)
For we know Him who said, "Vengeance is Mine, I will repay."
And again, "The Lord will judge His people."
FOR ALL THE JOY WITH WHICH WE REJOICE BEFORE
OUR GOD ON YOUR ACCOUNT: epi pase te chara e chairomen
(1PPAI) di' humas emprosthen tou theou hemon: (1Thes 3:7,8;
2:19) (Deuteronomy 12:2,18; 16:11; 2Samuel 6:21; Psalms 68:3;
For all the joy with which we
rejoice - God's joy
sometimes comes to us because of other Christians and their
faithfulness to Christ. Literally Paul says
Upon all the joy wherewith we are
is a feeling of inner
gladness, delight or rejoicing. Secular dictionaries define joy
as the emotion evoked by well-being, success, or good fortune or the
emotion evoked by the prospect of possessing what one desires. The
world's definition of joy is therefore virtually synonymous
with the definition of happiness, for both of these "emotions" are
dependent on what "happens".
is joy in human life, such as joy when one experiences a
victory (" We will sing for joy over your victory, and in the name
of our God we will set up our banners. May the LORD fulfill all your
petitions." Ps 20:5
or reaps a bountiful harvest (see Isaiah 9:3), but more often
the Bible speaks of joy in a spiritual sense. For example, Nehemiah
declared to the down in the mouth (not very filled with joy) Jews that
"The joy of the Lord is your strength" (Nehemiah 8:10).
Similarly, David pleaded with God to “restore to me the joy of Thy
salvation” (Psalm 51:12
It is not surprising that joy and rejoicing are found most frequently
in the Psalms (about 80 references) and the Gospels (about 40
C. S. Lewis
got a bit closer to the Biblical meaning when he called joy an
“unsatisfied desire which is itself more desirable than any other
satisfaction.” That statement is a bit obtuse but Lewis then goes on
to add that joy "must be sharply distinguished both from happiness
and from pleasure". Ultimately Lewis' experienced joy when he
discovered that Jesus was the wellspring of all joy.
is the deep-down sense of well-being that abides in the heart of the
person who knows all is well between himself and the Lord. It is not
an experience that comes from favorable circumstances but even occurs
when those circumstances are the most painful and severe as Jesus
taught His disciples declaring...
Truly, truly, I say to you, that
you will weep and lament, but the world will rejoice; you will be
sorrowful, but your sorrow will be turned to joy. 21 "Whenever
a woman is in travail she has sorrow, because her hour has come; but
when she gives birth to the child, she remembers the anguish no more,
for joy that a child has been born into the world. 22
"Therefore you too now have sorrow; but I will see you again, and your
heart will rejoice, and no one takes your joy away from
you. (John 16:20, 21, 22)
the Resident Source of joy within for as as Paul teaches
the fruit of the Spirit is love,
joy, peace, patience, kindness, goodness, faithfulness (Galatians
Rejoice (5463)(chairo) means to be "cheer" full
or full of cheer, to be delighted, to be calmly happy or to be well-off
in one's emotional status. Chairo was frequently used in ancient
Greece as a greeting or address in the imperative (command)
implying a wish for well-being (something like "welcome", "good
Chairo - 74x in 68v - Matt
2:10; 5:12; 18:13; 26:49; 27:29; 28:9; Mark 14:11; 15:18; Luke 1:14,
28; 6:23; 10:20; 13:17; 15:5, 32; 19:6, 37; 22:5; 23:8; John 3:29;
4:36; 8:56; 11:15; 14:28; 16:20, 22; 19:3; 20:20; Acts 5:41; 8:39;
11:23; 13:48; 15:23, 31; 23:26; Rom 12:12, 15; 16:19; 1 Cor 7:30;
13:6; 16:17; 2 Cor 2:3; 6:10; 7:7, 9, 13, 16; 13:9, 11; Phil 1:18;
2:17f, 28; 3:1; 4:4, 10; Col 1:24; 2:5; 1 Thess 3:9; 5:16; Jas 1:1; 1
Pet 4:13; 2 John 1:4, 10f; 3 John 1:3; Rev 11:10; 19:7. NAS =
am glad(1), glad(7), gladly(1), greeted*(1), greeting(2),
greetings(4), hail(4), joyfully(1), make(1), rejoice(33), rejoiced(8),
In this passage, the
indicates that their joy was a continuing, supernatural, Spirit given
fruit (Gal 5:22-note), not a passing emotional reaction as one sees in
those who are merely "happy" where one is happy when things are going
well but not happy when things are not going well.
Hiebert writes that
The use of both the noun and verb
underlines the reality of their joy, while "all" brings out the
superlative quality of the joy. Because of the nature and scope of
their joy, they owe God a greater debt of thanks than they can
express. Theirs is a continuing joy, as the present tense of the verb
indicates. It counterbalances "all our distress and persecution"
(1Th 3:7). (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
Before (1715)(emprosthen from
en = in, + prósthen = in front of, before
from prós = toward, + syllabic suffix –then denoting direction, a
place) means before, in front of., in presence of, sight of, used of
place or position only.
Emprosthen - 48x in 45v -
Matt 5:16, 24; 6:1f; 7:6; 10:32f; 11:10, 26; 17:2; 18:14; 23:13;
25:32; 26:70; 27:11, 29; Mark 2:12; 9:2; Luke 5:19; 7:27; 10:21; 12:8;
14:2; 19:4, 27f; 21:36; John 1:15, 30; 3:28; 10:4; 12:37; Acts 10:4;
18:17; 2 Cor 5:10; Gal 2:14; Phil 3:13; 1 Thess 1:3; 2:19; 3:9, 13; 1
John 3:19; Rev 4:6; 19:10; 22:8. NAS = ahead(5), before(28),
front(4), higher rank(2), presence(4), sight(3).
On your account - Paul again
stresses that the truth about the steadfastness of the Thessalonian converts
is the catalyst that brings about their continual rejoicing with
Note the radical change from all our distress and affliction
to all the joy on account of the steadfastness of the
Thessalonians. Paul is modeling for us the discipline of giving
thanks in all things (distress and affliction, cp note 1Th 5:18-note).
How does this supernatural reaction relate to 1Th 1:6-note?
Clearly we see the key to rejoicing in tribulations and giving thanks
in all things is being controlled by the Holy Spirit, continually
learning to lean on His strength and not our own understanding (cp
Proverbs 3:5, 6) Joy is a fruit of a Spirit filled life and here was
"fertilized" by the good news brought by Timothy.
Hiebert writes that...
That they are expressing it before
"our God," the God with whom they stand in intimate personal
relationship, indicates its purity. It is a joy that is given free
rein in the presence of God without embarrassment, for it is
uncontaminated by personal selfishness or worldly motives. We have
here another instance of Paul's practice of lifting everything that
came into his life, whether sad or glad, into the presence of God.
Thus he lived in the sense of God's presence with him. (Ibid)
The psalmist writes...
But let the righteous be glad; let
them exult before God; Yes, let them rejoice with gladness. (Ps 68:3)
Spurgeon comments The presence of God on the
throne of grace is an overflowing source of delight to the godly; and
let them not fail to drink of the streams which are meant to make them
glad. The courtiers of the happy God should wear the garments of
gladness, for in his presence is fulness of joy. That presence, which
is the dread and death of the wicked, is the desire and delight of the
saints. Let them dance with all their might, as David did, for very
joy. No bounds should be set to joy in the Lord. "Again, I say,
rejoice," says the apostle, as if he would have us add joy to joy
without measure or pause. When God is seen to shine propitious from
above the mercy seat in the person of our Immanuel, our hearts must
needs leap within us with exultation, if we are indeed among those
made righteous in his righteousness, and sanctified by his Spirit.
Move on, O army of the living God, with shouts of abounding triumph,
for Jesus leads the van.
earnestly that we may
face, and may
lacking in your
Amplified: [And we] continue to pray especially and with
most intense earnestness night and day that we may see you face to
face and mend and make good whatever may be imperfect and lacking in
Bible - Lockman)
NLT: Night and day we pray earnestly for you, asking God
to let us see you again to fill up anything that may still be missing
in your faith. (NLT
- Tyndale House)
Phillips: praying earnestly day and night to see you
again, and to complete whatever is imperfect in your faith? (Phillips:
Wuest: night and day asking in prayer quite beyond measure
and as earnestly as possible that we might see your face and complete
the things which are lacking in your faith? (Eerdmans)
Young's Literal: night and day exceedingly beseeching,
that we might see your face, and perfect the things lacking in your
AS WE NIGHT AND DAY KEEP PRAYING
MOST EARNESTLY THAT WE MAY SEE YOUR FACE, AND MAY COMPLETE WHAT IS
LACKING IN YOUR FAITH: nuktos kai emeras huperekperissou deomenoi (PPPMPN)
eis to idein (AAN) humon to prosopon kai katartisai (AAN) ta husteremata
tes pisteos humon: (Luke 2:37; Acts 26:7; 2Timothy 1:3;
Revelation 4:8; 7:15) (1Th 3:11; 2:17,18; Romans 1:10; 15:30, 31, 32;
Philemon 1:22) (Romans 1:11,12; 2Corinthians 1:15,24; 13:9,11;
Philippians 1:25; Colossians 1:28; 4:12; 2Thessalonians 1:11)
Night and day (this predominantly Pauline phrase is used 3
times in his letters to the Thessalonians and occurs 9x = Mark 5:5; Luke
2:37; Acts 20:31; 26:7; 1Th 2:9; 3:10; 2Th 3:8; 1Ti 5:5; 2Ti 1:3)
- Night and day does not mean once in the evening and once in the morning, nor that he
did nothing else but pray but emphasizes the frequency of his prayers,
while most earnestly refers to the extreme intensity of their
prayers (as discussed
Hiebert has a technical note
on night and day writing that...
The terms are in the genitive to
indicate that they are praying by night and by day, not all night and
all day long. Again and again during the long hours of the night as well
as during the busy hours of the day they MI their prayers to God for
Praying (1189)(deomai from
deo = to bind, cause someone to be under
authority of someone or something - see word study on the related word
deesis) conveys the basic meaning of to lack
be in need of and so means
to beg (as binding oneself), to
petition, to beseech, to make request. Deomai
asking from a point of need.
Deomai - 22x in 22v - Matt
9:38; Luke 5:12; 8:28, 38; 9:38, 40; 10:2; 21:36; 22:32; Acts 4:31;
8:22, 24, 34; 10:2; 21:39; 26:3; Rom 1:10; 2 Cor 5:20; 8:4; 10:2; Gal
4:12; 1 Thess 3:10. NAS = ask(1), beg(6), begged(1), begging(2),
beseech(2), implored(1), making request(1), please(1), pray(2),
Deomai implies that it is an asking
that is motivated by a sense of personal need or is asking for a
personal favor. Deomai is common in secular Greek writings of
someone making a petition to a ruling sovereign. The missionaries were
appealing not to a sovereign but to the Sovereign One, the One in
control of everything.
The missionaries felt that they had a vital personal
interest in the petitions made. The use of the
indicates that their praying is not spasmodic or an isolated act
but reflected their habitual practice (cf note
Most earnestly (huperekperissou
from huper = above + ek
= intensifies meaning, adding idea of exhaustlessness + perissos
= exceeding some number or measure, over and above, more than necessary)
means more than out of bounds, overflowing all bounds, surpassing,
superabundantly, surpassingly, beyond measure, exceedingly, quite beyond
all measure, overwhelming, over and above, more than enough. It
describes an extraordinary degree, involving a considerable excess over
what would be expected.
This prayer was fervent, this word
expressing strong even "superabundant" praying. Clearly Paul prayed
beyond the normal measure for this request. This is extraordinary prayer
over what one would normally pray.
Barnes writes that
there was much more than ordinary
prayer. He made this a special subject of prayer; he urged it with
earnestness, and without intermission (Albert Barnes. Barnes NT
The sense in this verse is that Paul,
Silvanus and Timothy are praying with extreme earnestness or as
earnestly as humanly possible.
F F Bruce said that here we
encounter another "one of Paul’s coined ‘super-superlatives'".
Vincent writes that this is...
One of the numerous compounds of
huper - beyond, over and above, of which Paul is fond. Of 28 words
compounded with this preposition in the New Testament, Paul alone uses
is the the highest form of comparison imaginable and so means
immeasurably more than, quite beyond all measure, infinitely more than
Now to Him who is able to do far
more abundantly beyond all that we ask or think, according to the
power that works within us (See note
Morris writes that
There are various ways of expressing
the thought of abundance, and this double compound is probably the most
emphatic of all.
Huperekperissou is found only
3 times in all the Bible - Ep 3:20-note;
1Th 5:12, 13)
But we request of you, brethren, that
you appreciate those who diligently labor among you, and have charge
over you in the Lord and give you instruction, 13 and that you esteem
them very highly (huperekperissou) in love because of their work.
Live in peace with one another. (1Th 5:12, 13-)
comments on the use of huperekperissou in Ephesians 3:20 writing
is a superlative of superlatives in
force. It speaks of the ability of God to do something, that ability
having more than enough potential power, this power exhaustless, and
then some on top of that. Thus, Paul says that God is able to do
super-abundantly above and beyond what we ask or think, and then some on
top of that. (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
This pray contained 2 requests
(1) to see them again face to face (not granted until several years
(2) supply what is lacking in their faith.
Face (4383) (prosopon from
prós = toward + ops = the eye or face) is
literally the part toward, at, or around the eye. front (face or eye
toward) (being towards view)
Paul heard good news from Timothy,
but it wasn’t enough. He wanted to see the face of the church family in
Thessalonica. Paul wanted it enough to pray night and day.
Matthew Poole writes that..
Though his Epistles might avail
towards it, yet his personal presence would do more. There is a peculiar
blessing attends oral preaching, more than reading.
Complete what is lacking -
In the midst of all this joy, Paul called attention to the fact that
they were still lacking. Though the apostle repeatedly complimented them
3:6), he was also
concerned to perfect (complete) what is lacking in their faith.
Complete (2675) (katartizo
from katá = with + artízō = to adjust, fit, finish,
in turn from
artios [word study] = fit, complete) means to
thoroughly prepare something to meet demands.
To make fitted or
equipped for a duty or function. To make someone completely adequate or
sufficient for something. To supply that which is missing.
When applied to that which is weak and defective, it denotes setting
right what has gone wrong or restoring to a former condition, whether
mending broken nets or setting broken bones. And so it means to fit or join
together and thus to mend or repair. For example Mark records
And going on a little farther, He saw
James the son of Zebedee, and John his brother, who were also in the
boat mending (katartizo -
the nets. (Mark 1:19)
Katartizo conveys the fundamental idea of putting something into
its appropriate condition so it will function well. It conveys the idea
of making whole by fitting together, to order and arrange properly.
Secular Greek used katartizo
for manning a fleet or outfitting an army with provisions so they would
be thoroughly prepared to go to war. This latter secular use has
spiritual parallels for the saints in Thessalonica (indeed all saints) needed to be thoroughly prepared
and "outfitted" with the provision of sound doctrinal truth in order to
wage war against the lies and perversions of truth by the Tempter (cp
John 8:44) and his minions.
Barnes reasonable assessment is that...
whatever was deficient in their views of religious doctrine the apostle
desired to supply. It is to be remembered that he was with them but a
comparatively short time before he was compelled to depart to Berea, and
it is reasonable to suppose that there were many subjects on which he
would be glad to have an opportunity to instruct them more fully.
has in it the idea of equipping
something or preparing it for future use (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans
says that katartízō
signifies to readjust, restore, set
to rights, whether in a physical or a moral sense (Vincent, M. R. Word
Studies in the New Testament. Vol. 1, Page 3-317)
writes that the word
includes the thoughts of the
harmonious combination of different powers, the supply of that which is
defective, and the amendment of that which is faulty.
The meaning is not that something has gone wrong with the faith of the
Thessalonians and that rectification is needed. Rather, Paul clearly
recognized that the faith of their converts needed to be brought to its
full development. This is indicated by the addition "what is lacking in
your faith." Not that the faith they had was defective, but it still
needed completing and rounding out. (Hiebert,
D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)
What is lacking (short
comings) (5303) (husterema
hustereo [word study]
= to lack, fall behind) means that which is
behind or that which is lacking.
Husterema - 9x in 8v - Luke
21:4; 1 Cor 16:17; 2 Cor 8:14; 9:12; 11:9; Phil 2:30; Col 1:24; 1 Thess
The root hustereo pictures someone in a company marching together w/ others who
march faster than he can. He cannot keep up, so he falls behind. Falling
behind in religious matters means not being able to fulfill all the
I agree with
Ryrie's assessment that...
There will always be lacks in our
faith until we reach heaven where, at last, we will be "without blame" (The
Ryrie Study Bible: New American Standard Translation: 1995. Moody
In your faith - Faith in this context does refer to their trust or
confidence in God, but of the body of Christian doctrine, as in Jude 3
(see related study of
the faith = pistis)
Vine reasons from what Paul discusses in
chapters 4 and 5 that...
principal things lacking, apparently, concerned their conduct,
their hope, and their mutual relationships in the church,
for instruction on these points occupies the remainder of the Epistle;
the first is dealt with in 1Thes 4:1-12, the second in 1Thes 4:13–5:11,
the third in 1Thes 5:12-22.
The substantive translated what is lacking is plural and is quite
literally "the short-comings, deficiencies." The plural indicates that
more than one thing needed completing so that their faith might be
brought to the place where it would fully discharge its intended
function. Paul recognized that the work begun at Thessalonica was
incomplete. Because they had been prematurely torn away from the work
there they had not been able to do all that was needed. The missionaries
yearned to return and, like skilled artisans, complete the task and put
things in top working condition.
Although Paul was overflowing with thanksgiving for his converts, he had
no illusions about their actual condition. He was not blind to their
deficiencies and needs. He deeply appreciated what had already been
attained, but he frankly acknowledged that they had not yet arrived.
We learn from this that those who far outdistance others are still a
long way from their goal.
Conversion is only the beginning. They still needed pastoral instruction
and guidance. Their faith had shown itself strong and steadfast under
persecution; their defects of faith were not on the side of zeal and
loyalty but of knowledge and insight. As novices in the faith they
lacked a clear and reassuring view of Christian truth and insight
regarding its practical application in daily life. Their faith needed to
be perfected by giving them needed enlightenment, exhortations, and
warnings. Instruction and admonition were necessary, but Paul was "wise
enough to convey any correction or remonstrance on the back of hearty
Paul yearned and prayed to be able to return to Thessalonica to deal
with the deficiencies of his converts. Had he been able to return he
would have dealt with them directly and orally. Paul doubtless shared
the common feeling that "personal intercourse goes farther than letters
in establishing the weak and wavering." But since he was not able to
return he dealt with their deficiencies in the second part of his
letter. If he had been able to return we would not have the benefit of
this invaluable epistle. Thus the success of Satan in blocking his
return was divinely overruled for the Instruction and enrichment of
Christ's church down through the centuries. (
for free. It is a nifty, easy to download and install (no restart),
simple to use Bible Verse pop up tool that will allow you to read
every cross reference in this study quickly, in context and in the
Version you prefer (Note: Only KJV is free. NAS, ESV, NIV, et al
available for purchase) When you hold the mouse pointer over the
Scripture reference, the passage pops up immediately and can even be
on the Web as well as offline in Word for Windows, in email such as
Outlook, etc. It can be enabled or disabled easily (Menu > Disable).
Try the free version. It really works...you will be amazed and
here) Note it won't work
if there is not a space between book name and chapter (Mt1:1 won't pop
up but Mt 1:1 will)