But now when Timothy came to us from you, and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us as we also to see you;

“"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.”

“He commemorated the tribulations they had suffered, and the remedy he proposed to offer them; here he shows how he had come to their aid by visiting through Timothy. And first he treats of the sending of the messenger; second, of the report made through him, at *but now*; third, of the effect of the report on the apostle, at *therefore we were comforted*. Likewise the first is divided into three, because first he sets forth the cause why he sent him; second, of what sort he sent; third, the cause on account of which he sent him. He says therefore *wherefore*, that is, because Satan hindered us, yet you are our glory; therefore not enduring the weight of love inclining toward you. Is. 1:14: they have become troublesome to me, etc. Gen. 45:1: he could not restrain himself any longer. *It pleased us*, namely Paul and Silvanus, *to remain at Athens alone, and we sent Timothy*, because he was most fitting for the apostle. Phil. 2:20: I have no one so like-minded, who with sincere affection is solicitous for you. 1 Cor. 4:17: I have sent to you Timothy, who is my most dear and faithful son in the Lord. *Brother*, through charity assisting. Prov. 18:19: a brother who is helped by a brother is like a strong city. *And minister*. It is the dignity of the Church. 2 Cor. 11:23: they are ministers of Christ, and I, etc. He sends him, moreover, to confirm them and to report back to himself. Then when he says *to confirm*, etc., he shows that he is sent to confirm. And first he does this; second, the reason for the confirmation is given, at *for you yourselves*. He says therefore *to confirm you and to exhort you*, because through exhortations a man's spirit is confirmed. Job 4:4: your words have confirmed those who were wavering. Lk. 22:32: and thou, once converted, confirm thy brethren. And you need to be exhorted for your faith, that no one be moved in these tribulations. Ecclus. 10:4: if the spirit of one having power ascend over thee, leave not thy place. There is, moreover, a twofold reason of confirmation. One from divine ordination: *for you yourselves know*, etc., as if to say: thus God willed, that through tribulations you should enter into heaven. Acts 14:22: through many tribulations you must enter into the kingdom of God, and 2 Tim. 3:12: all who wish to live piously in Christ Jesus shall suffer persecution. By this way Christ went. Lk. ult.: it behooved Christ to suffer and to rise, and thus to enter into his glory. The other reason is on the part of foretelling, because things foreseen strike less. Whence he says *for also when we were with*, etc., that is, because I foretold to you the tribulations which you have suffered in these years, *I sent to know*, etc., namely how firm you were in the faith. Prov. 27:23: diligently know the countenance of thy cattle, and consider thy flocks. *He who tempts*, namely the Devil. Matt. 4:3: the tempter approaching, Gloss: whose office it is to tempt. But against this: the world and the flesh tempt. Jas. 1:14: everyone is tempted by his own concupiscence, etc. Likewise Gen. 22:1: God tempted Abraham, etc. I answer. To tempt is to take a trial of something. In this it must be considered to what end he wishes to take it, and how. For this happens in two ways: either that he himself may know, or that he may cause another to know. In the first way God does not tempt, for he himself knows what is in man, Jn. 2:25. In the second way thus: for God tempted Abraham, namely that others might know his faith. But in the first way, to tempt happens in two ways, namely that he may promote to good, as a bishop examines those to be promoted; or someone tempts in order to deceive, and this is of the Devil, because namely he inquires into the condition of men, so that according to their diverse conditions he may lead them to the diverse vices to which they are prone. 1 Pet. 5:8: your adversary the Devil, etc. His office therefore is to tempt in order to deceive. The world and the flesh, however, are said to tempt materially, because through those things to which they themselves incline, a trial is taken of a man, whether he be firm toward the commandments of God and toward love. For if concupiscence should conquer, he does not perfectly love God. And likewise when the things of the world either terrify or affect him. *And in vain*, because if you do not resist temptation, your labor would be in vain. Gal. 4:11: I fear for you, lest perhaps I have labored among you without cause. Ez. 18:24: all his righteous deeds which he has done shall not be remembered. It is called *in vain*, however, with respect to the eternal reward; yet the good works done before a sin committed avail for something, because after repentance they revive, and one is disposed more easily to conversion. Then when he says *but now*, etc., he shows how Timothy reported their good things pertaining to God and to the apostle: to God, faith and charity. Gal. 6:15: in Christ Jesus, neither circumcision avails anything, nor uncircumcision, but a new creature. But faith, also to the apostle; whence he says *and that you have remembrance*. Ecclus. 49:1: the memory of Josias is like the composition of a work made, the work of the perfumer, etc. Prov. 10:7: the memory of the just is with praises, etc. *Desiring to see us, as we also you*. Augustine: hard is the mind which, when it does not wish to bestow love, refused even to return it. Is. 51:2: look unto Abraham your father, etc. Then when he says *therefore we were comforted*, a threefold effect of the report is set forth, namely of spiritual consolation, of thanksgiving, at *for what*, and of multiplied prayer, at *night*. He says therefore: because we have heard such things of you, although temporal necessities and bodily tribulations are pressing, yet *we were comforted*. Ps. 93:19: according to the multitude of my sorrows in my heart, thy comforts have gladdened my soul, etc. 2 Cor. 1:3: blessed be God and the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, etc. And this *through your faith*, that is, hearing the firmness of your faith, *because we live*, etc. As if to say: I so love your state, that I reckon myself to live through it. Gen. 45:28: it is enough for me if my son Joseph yet lives. Then when he says *for what*, etc., the second effect of the report made is set forth, namely thanksgiving; as if to say: I am not sufficient to render any worthy thanksgiving to God for you. Mich. 6:6: what worthy thing shall I offer to the Lord, etc. Ps. 115:12: what shall I render to the Lord for all, etc. Thanksgivings are, however, to be referred *in all the joy*, which is altogether not exterior, but *with which we rejoice on account of you*, in conscience, *before our God*, who sees it. Or *before our God*, because it pleases God concerning one's neighbor. 1 Cor. 13:6: rejoices with the truth, etc. Then when he says *night*, etc., the third effect of the report is set forth, and first he sets forth the multiplicity of the prayer, second he shows what he prays for in praying, at *but himself*, etc. He says therefore: we give thanks for things past, yet we do not fail to pray for things future, indeed *night and day*, that is, in adversity and prosperity. Ps. 54:18: evening and morning and at noon I will declare, etc. *What is lacking*, etc. Not indeed those things which were of the necessity of faith, but certain secret things, which the apostle had not yet preached to them in their newness. 1 Cor. 3:1: I could not speak to you as to spiritual men, but as to carnal, etc. Jn. 16:12: I have many things to say to you, which not, etc. Then when he says *but may God himself*, etc., he shows what he prays for them. And concerning this he first shows what he asks, at *to confirm*. He asks, moreover, two things: one on his own part, that he might be able to go to them. Whence he says *may he himself, God and our Father*, etc. Jn. 20:17: I ascend to my Father and your Father, etc. Prov. 16:1: it is man's part to prepare the mind, but the Lord's to govern the tongue. The other on their part. Whence he says *but you may he multiply*, namely in faith. 2 Kings 24:3: may the Lord add to his people a hundredfold as many as they are, etc. And that merits may be increased. Whence he says *and may he make your charity abound*, which can always increase along the way. Col. 3:14: above all things have charity, which is the bond of perfection. And first, *toward one another*; second, *toward all*. Gal. 6:10: let us work good toward all, but especially toward those of the household of the faith. And he sets an example from himself, saying *as*, etc., as if to say: as I also love you. 2 Cor. 7:3: you are in our hearts, to die together and to live together. But to what end does he ask this? *To confirm your hearts without blame*, that is, that no one may be able to complain of you. Lk. 1:6: walking in all the commandments and justifications without blame. *And in holiness before God*, namely who sees the heart. Lk. 1:75: in holiness and justice before him, etc. And this appears *at the coming of our Lord Jesus Christ*, that he may find you holy; which coming will be *with all his saints*, that is, may you be in his sight, just as all the saints are before him.”

“Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thessalonians, in which we may observe, I. The good report Timothy made concerning them, Th1 3:6. Without question, he was a willing messenger of these good tidings. Concerning their faith, that is, concerning their stedfastness in the faith, that they were not shaken in mind, nor turned aside form the profession of the gospel. Their love also continued; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance of the apostles, and that constantly, or always. The names of the apostles were very dear to them, and the thoughts of them, and what they themselves had received from them, were very precious, insomuch that they desired greatly to see them again, and receive some spiritual gift from them; and there was no love lost, for the apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another. II. The great comfort and satisfaction the apostle had in this good report concerning them (Th1 3:7, Th1 3:8): Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear affliction, or persecution, or fightings from without, when he found the good success of his ministry and the constancy of the converts he had made to Christianity; and his distress of mind on account of his fears within, lest he had laboured in vain, was now in a good measure over, when he understood their faith and the perseverance of it. This put new life and spirit into the apostle and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also: Now we live, if you stand fast in the Lord, Th1 3:8. It would have been a killing thing to the apostles if the professors of religion had been unsteady, or proved apostates; whereas nothing was more encouraging than their constancy. III. The effects of this were thankfulness and prayer to God on their behalf. Observe, 1. How thankful the apostle was, Th1 3:9. He was full of joy, and full of praise and thanksgiving. When we are most cheerful we should be most thankful. What we rejoice in we should give thanks for. This is to rejoice before our God, to spiritualize our joy. Paul speaks as if he could not tell how to express his thankfulness to God, or his joy and rejoicing for their sakes. But he was careful God should not lose the glory of the comfort he received in the welfare of his friends. His heart was enlarged with love to them and with thanksgiving to God. He was willing to express the one and the other as well as he could. As to thankfulness to God, this especially is very imperfect in the present state; but, when we come to heaven, we shall do this work better than now we can. 2. He prayed for them night and day (Th1 3:10), evening and morning, or very frequently, in the midst of the business of the day or slumber of the night lifting up his heart to God in prayer. Thus we should pray always. And Paul's prayer was fervent prayer. He prayed exceedingly, and was earnest in his supplication. Note, When we are most thankful we should always give ourselves to prayer; and those we give thanks for have yet need to be prayed for. Those whom we most rejoice in, and who are our greatest comforts, must be our constant care, while in this world of temptation and imperfection. There was something still lacking in their faith; Paul desired that this might be perfected, and to see their face in order thereunto. Note, (1.) The best of men have something wanting in their faith, if not as to the matter of it, there being some mysteries or doctrines not sufficiently known or believed by them, yet as to the clearness and certainty of their faith, there being some remaining darkness and doubtings, or at least as to the effects and operations of it, these being not so conspicuous and perfect as they should be. And, (2.) The ministry of the word and ordinances is helpful, and to be desired and used for the perfecting of that which is lacking in our faith.”

“But now when Timotheus came from you unto us,.... At Corinth, as appears from Act 18:5 which shows that this epistle was not written from Athens, as the subscription to it asserts, but from Corinth; for as soon as ever Timothy came from Thessalonica, to the apostle at Corinth, and made the report to him, he immediately sent them this epistle which is here suggested: "but, now", &c. just now; "lately", as the Syriac version renders it, a very little while ago, Timothy was just come: and brought us good tidings of your faith and charity; of their faith, the grace of faith, that it was of the right kind; as far as could be judged, it was the faith of God's elect, like precious faith with theirs; an unfeigned one, strong and lively, operative and growing: or of the doctrine of faith, as received and embraced by them; as that they were greatly led, and had much light into it, and had, for the time, made considerable proficiency in it; that they held it fast, and stood fast in it, and contended for it, notwithstanding all the afflictions, reproaches, and persecutions which they either saw in the apostles, or endured themselves for the sake of it; and likewise of the profession of both the grace and doctrine of faith, which they held fast, and without wavering, and that in a pure conscience, which was good news indeed. Timothy also brought an account of their "charity", or love, which faith works by; these two graces are always found together; they are wrought in the soul by one, and the same hand, and at the same time; where the one is, the other is; and as the one flourishes and increases, so does the other. And by this grace is meant love to God, to Christ, to his truths, ordinances, ways, and worship, and to one another, and even to all men; and which was without dissimulation, in sincerity, in deed, and in truth, and was constant and fervent: and this was not the whole of the report, for it follows, and that ye have a remembrance of us always they bore in memory the persons of the apostles; and when they made mention of their names, it was with the greatest respect and reverence; nor were they forgetful hearers of the word, but remembered with great affection and pleasure the truths, the doctrines, and exhortations they delivered to them, so as to put them in practice, and longed for another visit from them, to have their memories refreshed by them: desiring greatly to see us, as we also to see you, they had an equal desire to see their spiritual fathers, as they had to see their spiritual children. Now such a report as this concerning their steady faith in Christ, their fervent love to one another, and their affectionate regard to the ministers of the word, was a sort of a Gospel, as the word used signifies; or it was good news and glad tidings to the apostle, and those that were with him.”

“When Timotheus came - We have already seen that he and Silas stayed behind at Thessalonica, when Paul was obliged to leave it; for the persecution seems to have been principally directed against him. When Paul came to Athens, he sent pressingly to him and Silas to come to him with all speed to that city. We are not informed that they did come, but it is most likely that they did, and that Paul sent Timothy back to Thessalonica to comfort and build up these new converts. After Paul had sent away Timothy, it is likely he went himself straight to Corinth, and there Timothy soon after met him, with the good news of the steadiness of the Thessalonian Church. Your faith and charity - The good tidings which Timothy brought from Thessalonica consisted of three particulars: 1. Their faith; they continued steadfast in their belief of the Gospel. 2. Their charity; they loved one another, and lived in unity and harmony. 3. They were affectionately attached to the apostle; they had good remembrance of him, and desired earnestly to see him.”

“Join "now" with "come"; "But Timotheus having just now come from you unto us" [ALFORD]. Thus it appears (compare Act 18:5) Paul is writing from Corinth. your faith and charity-- (Th1 1:3; compare Th2 1:3, whence it seems their faith subsequently increased still more). Faith was the solid foundation: charity the cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers. desiring greatly--Greek, "having a yearning desire for." we also--The desires of loving friends for one another's presence are reciprocal.”