THE BOOK OF FIRST THESSALONIANS
(“What Every Pastor Wants For His People”)
I Thessalonians 3:6-13 (NASU)
(A) A TRUE SHEPHERD’S CHARACTER
(1) The books of both the Old and New Testaments reflect the time and culture in which they were written. Hence, biblical imagery is often very rural (or pastoral). For example, the psalmist once compared the person who delights in the Law of the Lord (to obey it) to 3“a tree firmly planted by streams of water, which yields its fruit in its season and (whose) leaf does not wither” – while the wicked (he said) are comparable to 4“chaff which the wind drives away” (c.f. Psalm 1:3-4). Likewise, Jesus began one of His parables by saying: “Behold, (a) sower went out to sow …” (c.f. Matthew 13:3) – while in another place He said (of Himself, and us): “I am the vine, you are the branches …” (c.f. John 15:5).
(2) In Scripture, the imagery of a shepherd and his sheep is often used to illustrate the relationship between God the Father (or God the Son) and His covenant people. Hence, David wrote: 1“The Lord is my shepherd, I shall not want. 2He makes me lie down in green pastures; He leads me beside (still) waters” (c.f. Psalm 23:1) – while Jesus once said: “I am the good shepherd … I know My (sheep) and My (sheep) know Me” (c.f. John 10:14).
(3) That same shepherd-sheep imagery is often used in Scripture to describe the relationship between the pastor (and elders) of a church and the people in that church. For example, Paul warned the Ephesian elders to “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (c.f. Acts 20:28) – while Peter exhorted elders to “shepherd the flock of God among you …” (c.f. I Peter 5:2). Indeed, the word “pastor” (which is only used once in Scripture) (c.f. Ephesians 4:11) literally means “shepherd”.1
(4) Scripture tells us there are true shepherds and false shepherds (c.f. I John 4:1-3) – and even goes so far as to give us a list of characteristics to help us distinguish one from the other.
(a) For example (according to the prophet Ezekiel), false shepherds do not feed the flock properly, nor do they tend to them properly, nor do they search for sheep that are lost and straying, nor do they protect the sheep from predators (c.f. Ezekiel 34:8-10). On the contrary, false shepherds feed off the sheep (using them for their own personal advantage) – and (according to the prophet Jeremiah) often lead them astray (i.e. into areas of theological and practical danger) (c.f. Jeremiah 50:6).
Jesus summed up the character of false shepherds when He said they are simply “not concerned about the sheep” (c.f. John 10:13). In other words, false shepherds don’t really care about what happens to the flock – all they do care about is themselves.
(b) On the other hand, a true shepherd feeds his flock in good pasture – on what the prophet Jeremiah called “knowledge and understanding” (c.f. Jeremiah 3:15). But, a true shepherd does more than teach – (according to the prophet Ezekiel) he also seeks the lost, brings back the scattered, binds up the broken, and strengthens the sick (c.f. Ezekiel 34:15-16). The Book of Proverbs tells us that a true shepherd knows the condition of his flock, because he pays attention to what’s going on in their lives (c.f. Proverbs 27:23). Elsewhere we’re told that he leads them in the paths of righteousness (c.f. Psalm 23:3) – and guards them from ravenous wolves who would feed on them and lead them astray (c.f. Acts 20:28-30; Matthew 7:15; John 10:12).
Once again, Jesus summed up the character of a true shepherd when He said: “the good shepherd lays down His life for the sheep” (c.f. John 10:11) – of which literally dying for them is only one application. Other ways a true shepherd lays down his life for the sheep include sacrifices of time, and both physical and emotional energy – sharing the burdens and heartaches of his sheep as if they were his own, by hurting when they hurt and crying when they cry – and by grieving over them when they stray from the truth, either in terms of doctrine or practice.
(5) The Apostle Paul was a true shepherd! It’s clear – even from what little we know about his relationship with the Thessalonians – that he cared more about them than he did himself (c.f. Philippians 2:3-4). You see, a false shepherd doesn’t really enjoy being around “sheep”. But, Paul was deeply distressed at the physical separation that had taken place between himself and the believers in Thessalonica – and earnestly longed to see them again (c.f. I Thessalonians 2:17-18).
Likewise, a false shepherd would never sacrifice himself for the sheep – but Paul had sacrificed Timothy’s companionship in order to find out how the Thessalonian Christians were doing (c.f. I Thessalonians 3:1-2).
A false shepherd would never knowingly undergo persecution for the sake of “sheep”, like Paul did (c.f. I Thessalonians 3:3-4). Nor would a false shepherd ever be as emotionally tied to the spiritual success or failure of the sheep as Paul was – i.e. a false shepherd would never have said (for example) (in verse eight): “now we (are) really liv(ing), (ever since hearing that) you (are) stand(ing) firm in the Lord” (c.f. I Thessalonians 3:8).
Nor would a false shepherd have expressed the kind of joy Paul does (in verses eight and nine) upon hearing about the Thessalonians’ unwavering faith (c.f. I Thessalonians 3:8-9) – or have offered the kind of prayer he offered on their behalf in this morning’s text, in verses eleven through thirteen (c.f. I Thessalonians 3:11-13).
(B) A TRUE SHEPHERD’S GRATITUDE AND JOY
(1) And so we begin with verse nine, where Paul says: “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” (c.f. I Thessalonians 3:9).
(a) We said last time2 that our behavior as Christians (both individually and collectively) can have a tremendous impact on one another for good or ill. In this instance, the behavior of the new believers in Thessalonica (by standing firm in the faith, despite all the things the enemies of the Gospel were doing to try and make them fall away) (their steadfast behavior) had a wonderful, positive impact on Paul. In verse seven it “comforted” his troubled mind – in verse eight it revived his flagging spirit3 – and here in verse nine it brought great “joy” to his heart, and “thanks” to his lips (c.f. I Thessalonians 3:7-9)!
Oh, that our steadfastness in the faith (yours and mine, especially in the face of some form of affliction) (Oh, that our steadfastness) would result in mutual rejoicing and giving of thanks to God (c.f. I Thessalonians 3:9) – i.e. for the evidence we see of His grace at work in each other’s lives! Oh, that our desire to do what’s right in the Savior’s sight, coupled with our love for Him and for one another, would result in a mutual “rendering of thanks to God in return for all the joy and encouragement we experience on account of each other’s faithfulness” (especially in the face of difficult circumstances) (c.f. I Thessalonians 3:9).
(b) Note, too, that a true shepherd recognizes all “thanks”, for whatever spiritual progress his sheep make, belongs “to God” alone4 (c.f. I Thessalonians 3:9) – and not to himself. Paul realized he was just an instrument or implement in God’s hand – and that like any musical instrument or carpenter’s tool, he was useless without the Master Musician or the Master Builder.
Whenever a great symphony is played, it’s not the horns and drums that are praised, but the persons who played them. And when a great building project is completed, it’s not the saws and hammers that are praised, but the men who used them.
Even so, whenever we are used by the Lord to bring about redemption or spiritual growth in another person’s life – though we may take a humble measure of “joy” from knowing God chose to use us – all the praise and “thanks” for the proverbial job-well-done belongs to Him! Ultimately, no pastor (no ruling elder or deacon, no Sunday School teacher, no parent) can ever take credit for the spiritual progress the sheep entrusted to their care make – rather, all “thanks” must always be “render(ed)” (first and foremost of all) “to God” (c.f. I Thessalonians 3:9).
(c) And then, before we leave verse nine, note that Paul was so ecstatic about the news Timothy brought from Thessalonica, regarding the spiritual welfare of the believers there, that he found it difficult to offer adequate “thanks”. Hence, he asks a rhetorical question (saying): “… what thanks can we render to God … in return for all the joy with which we rejoice before (Him) on your account?” (c.f. I Thessalonians 3:9).
John Calvin said: “(Paul could not) find an expression of gratitude that (came) up to the measure of his joy”5 – while John MacArthur said Paul “realized he had no means to express an adequate thanks (to God) … (for) the outworking of (His) grace in (the) lives (of the Thessalonian believers).”4
True shepherds are always thrilled beyond words when they see their sheep growing in the grace and knowledge (and practice) of God’s word (c.f. II Peter 3:18). God gets all the praise – but they get to share in the joy!
(2) Moving on to verse ten, Paul says that: “night and day (we) keep praying most earnestly that we may see your face, and may complete what is lacking in your faith” (c.f. I Thessalonians 3:10)
(a) First, note that every true shepherd prays “earnestly” and “often” for his flock – not just publicly when the church is gathered for corporate worship – but also (and especially) in private when no one else is around.
The expression about “praying night and day” means Paul prayed for the people in Thessalonica constantly, frequently, persistently, and relentlessly – that he prayed for them many times during the course of a day – and even at night. While the fact he prayed for them “most earnestly” (c.f. I Thessalonians 3:10) means he prayed for them with great fervor and intensity, even passionately – that he went above and beyond6 what people might have normally expected someone to do.
The Book of Acts tells us that, following Jesus’ resurrection and ascension, the Apostles initially “devoted” themselves to two things – “the ministry of the word”, and “prayer” (c.f. Acts 6:4). In a similar fashion, true shepherds should at least be as devoted to prayer as they are to the preaching and teaching of God’s word.
(b) The other thing to note here in verse ten is what Paul was specifically praying for (in this particular instance) – namely, an opportunity to see the Thessalonians again, so he might be able to “complete what (was) lacking in (their) faith” (c.f. I Thessalonians 3:10).
From this we learn that every true shepherd has a great desire to teach the sheep entrusted to his care “the whole counsel of God” (c.f. Acts 20:27, NKJV). Hence, he doesn’t just dwell on his own pet doctrines (like the Sovereignty of God, or the End Times) – nor does he tickle their ears (c.f. II Timothy 4:3) by only preaching on subjects he knows his people want to hear about – rather, he works hard to declare the entire word of God to them (from Genesis to Revelation) (including occasional “stops” in places the sheep may be unfamiliar with, or uninterested in) (but are good for them, nonetheless).
(c) Verse ten indicates Paul had to leave Thessalonica before he had a chance to cover all the basic doctrines he considered necessary, in order for new believers to be well-grounded in the Christian faith (c.f. I Thessalonians 3:10). Given the overall content of this First Letter to the Thessalonians, one doctrine Paul apparently thought needed more explanation was that of the Second Coming of Christ7 – which he will delve into in chapters four and five (c.f. I Thessalonians 4:13-18; 5:1-11).
All of us – even pastors – are deficient in various areas of our understanding and application of Scripture. And the only way to overcome those deficiencies is to become increasingly familiar with the word of God as a whole – rather than just certain parts here and there. Hence, it is the responsibility of a true shepherd to feed his sheep a balanced biblical diet by exposing them to as much of God’s word as he can during the time they’re together.
(C) A TRUE SHEPHERD’S PRAYER
(1) Finally, then, we come to verses eleven through thirteen (c.f. I Thessalonians 3:11-13), where Paul not only closes this morning’s Scripture lesson, but also the first three chapters of this letter, with a kind of prayer or benediction. Note, then, that Paul voices three requests – each of which can be identified by the word “may” – starting with verse eleven, where he says: “Now MAY our God and Father Himself and Jesus our Lord direct our way to you” (c.f. I Thessalonians 3:11).
(a) Note how Paul gives “equal billing” (as it were) to “God the Father … and Jesus our Lord”, by asking both of them to “direct his way to the Thessalonians” (c.f. I Thessalonians 3:11) – thereby emphasizing (even in passing) that the two are equal in power and authority – which, in turn, underscores the point that Jesus is God8 (c.f. John 10:30-33).
(b) Note, too, how Paul acknowledges that even though he would very much like to see the Thessalonians again (c.f. I Thessalonians 2:17-18), he realizes that can only happen if the Lord wills it (c.f. James 4:13-15). Hence, he uses submissive language when he prays that it “might” please the Lord to “direct his way to them” (c.f. I Thessalonians 3:11).
(c) Paul also acknowledges God’s sovereignty over all things – including whether or not he ever sees the believers in Thessalonica again – when he essentially leaves it to the Lord to “direct his way to them”, or not, as He sees fit (c.f. I Thessalonians 3:11).
(d) As far as true shepherds are concerned – first, they always acknowledge the Trinitarian view of the Godhead, including the fact that Jesus is fully God – second, when a true shepherd prays he makes his requests with humility (c.f. Matthew 26:39), rather than telling God He has to do this or that for him – and third, true shepherds always acknowledge God’s sovereignty over how (or even “if”) He chooses to answer their prayers.
(2) Moving on to verse twelve, Paul continues to pray, saying: “and MAY the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you” (c.f. I Thessalonians 3:12).
(a) This is not a veiled criticism of the believers in Thessalonica – as though Paul was subtly telling them they needed to start loving each other. On the contrary, he has been commending them for their love all along. For example, in chapter one in said: 2“We give thanks to God … for all of you, making mention of you in our prayers; 3constantly bearing in mind your work of faith and labor of LOVE …” (c.f. I Thessalonians 1:2-3). Likewise, in chapter three he acknowledged that Timothy had brought him “good news of (their) faith and LOVE …” (c.f. I Thessalonians 3:6). Later, in chapter four (just a few verses from where we are right now), he will say: 9“as to … LOVE of the brethren, you have no need for anyone to write to you (about that) … 10for indeed you … practice it toward all the brethren who are in … Macedonia …” (c.f. I Thessalonians 4:9-10).
(b) What Paul is doing is asking God the Father and the Lord Jesus to help the Thessalonian believers love each other even more than they are presently – to “excel still more”, as he will later say in chapter four (c.f. I Thessalonians 4:10).
You see, no matter how much we may love each other today – there’s always room to love each other more. No matter how well we may be loving other people who aren’t Christians – there’s always room to “increase” our love for them (c.f. I Thessalonians 3:12).
John Calvin said, “we should never congratulate each other … in unqualified (or absolute) terms … For as long as we are still in this world, there’s always the chance we may fall back or go astray.”9
Hence, a true shepherd’s prayer will be that the sheep move forward, that they continue to progress, that they never stop growing and maturing in the faith – or, in the case of love, that they continue “to increase and abound in love”, both for one another, and for all people (c.f. I Thessalonians 3:12).
(c) The words “increase and abound” in verse twelve (c.f. I Thessalonians 3:12) suggests a growth or expansion that ultimately results in an overflow10 or spill over. Hence, the idea of a flood – a flood of love, rising up in the hearts of believers, that spills over into the lives of those around them.
Note, too, that this overflow of love is not something we can bring about on our own. Hence, Paul prays: “MAY THE LORD CAUSE YOU to increase and abound in love …” (c.f. I Thessalonians 3:12). As John Calvin said: “its increase, no less than its commencement, (comes) from God alone.”11 Since we cannot generate this kind of love on our own, we must pray that the Lord would bring it about in us. Again, Calvin said that “(God) requires from us what is above our strength, that we may learn to ask from Him power to accomplish it.”11 Hence, true shepherds will be praying that the Lord will enable their sheep to “increase and abound in love” (c.f. I Thessalonians 3:12).
(d) And then, although we’ve already noted it in passing, let us observe once again that this overflow of love is to be directed (first) toward “one another” – and then, toward “all people” (c.f. I Thessalonians 3:12). The phrase “one another” refers to the mutual (reciprocal) love we are to have for (and share with) our brothers and sisters in Christ – while the phrase “all people” refers to the (often one-sided, non-reciprocal) love we are to show those who are not Christians – including those who are our enemies and persecutors (c.f. Matthew 5:43-44). To put it another way, we have a special duty to love our fellow believers – but that love should also “spill over” into the lives of those who are not believers (c.f. Galatians 6:10).
(e) Note, too, that Paul used himself as an example – saying, “may the Lord cause you to increase and abound in love for one another, and for all people, JUST AS WE ALSO DO FOR YOU” (c.f. I Thessalonians 3:12). Paul’s love for the Thessalonians was such that he dared tell them to pattern their love for one another after his love for them.
Again, this is something true shepherds do – i.e. they set an example for the sheep to follow. Hence, Paul told Pastor Timothy: “be an example to the believers in word … conduct … LOVE … spirit … faith (and) purity” (c.f. I Timothy 4:12, NKJV) – and also Pastor Titus: “in all things show yourself to be an example …” (c.f. Titus 2:6).
Beyond that, of course, each sheep has a responsibility to be an example to other sheep.
(3) Finally, then, we come to verse thirteen, where Paul continues the thought he began in the previous verse, saying: “so that He MAY establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints” (c.f. I Thessalonians 3:13).
(a) Once again, the emphasis is on what God does for us – rather than what we are able to do for ourselves (c.f. I Thessalonians 3:13). In other words, HE IS THE ONE who makes us “holy and blameless” – we can’t do that for ourselves, any more than we could save ourselves! Hence, true shepherds will ask the Lord (in prayer) to do this work in the lives of their sheep.
(b) The fact it’s our “hearts” that are to be made holy and blameless indicates this is an internal work, not just an external one11 (c.f. I Thessalonians 3:13).
Religious people are often big on outward adjustments, that leave the inner man untouched and unchanged. God is interested in both – however, He starts with the heart, because the Book of Proverbs says: “as (a man) thinks in his heart, so is he” (c.f. Proverbs 23:7, NKJV). In other words, the true measure of what kind of man or woman a person is, is revealed in what they think about the most. Hence, Jesus said that, 19“OUT OF THE HEART come evil thoughts, murders, adulteries, fornications, thefts … slanders 20(And all the other) things (that) defile (a) man …” (c.f. Matthew 15:19-20).
Before the kind of external changes God approves of can take place, a man’s heart must first be changed. Or, to put it another way, in God’s sight true outward holiness comes from inward holiness – and true outward innocence comes from inward innocence (c.f. I Samuel 16:7).
Moreover, these are things every true shepherd will desire for his sheep – and consequently be praying for.
(c) Last of all, we see that verse thirteen mentions “the coming of our Lord Jesus with all His saints” (c.f. I Thessalonians 3:13) – which is the third time Paul has made a passing reference to the Second Coming of Christ.
In chapter one we learned that when Jesus comes again, His redeemed people will be “rescued from the wrath of God that is coming” on the world of unbelieving and unrepentant men (c.f. I Thessalonians 1:10). In chapter two we learned that when Jesus comes again, believer’s works of faith will be revealed and rewarded12 (c.f. I Thessalonians 2:19). And now here in chapter three, we learn that when Jesus comes again, He will be coming “with all His saints” (c.f. I Thessalonians 3:13).
Paul will elaborate on this more in the next chapter – saying (in part) (in verse fourteen) that: “if we believe … Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus” (c.f. I Thessalonians 4:14) – in other words, those Christians who die before Christ comes again will accompany Him when He returns.
Since Paul elaborates on this later, I will not say any more about it now.
(4) The main point today has been to show you some of the things a true shepherd desires to see happen in the lives of his sheep, using Paul as an example.
A true shepherd knows he can never accomplish any of these things solely by his own effort (no matter how hard he works) (c.f. I Corinthians 15:10). Instead, he knows he must humbly rely on “the Great Shepherd” (c.f. Hebrews 13:20) to sovereignly and graciously bring about these things through him – partially or wholly, as He sees fit.
I would also suggest that the things we have seen today are things each of us (as sheep) should desire for our brothers and sisters in Christ – even to the point of praying regularly that God would (for example), “complete what is lacking in each other’s faith” (v. 10) – that He would cause us all to “increase and abound in love for one another, and for all people” (v. 12) – and that He would establish each of our hearts “without blame in holiness” (v. 13) – so that, should our Lord Jesus return in our lifetime, we will be ready (c.f. I Thessalonians 3:9-13).
1BCS: Strong’s Concordance; Word #4166.
2http://www.wpcpca.org/Archive/04-11-10-am.html
3Hendricksen: New Testament Commentary; I and II
Thessalonians; p. 88.
4MacArthur: The MacArthur New Testament Commentary;
1 & 2 Thessalonians; p. 83.
5Calvin’s Commentaries; Vol. XXI; Commentary on the
First Epistle to the Thessalonians; p. 268.
6BCS: Strong’s Concordance; Word #5238 and #5228.
7Hendricksen: Ibid; p. 89.
8Calvin’s Commentaries: Ibid; p. 270.
9IBID; p. 269.
10Hendricksen: Ibid; p. 91.
11Calvin’s Commentaries: Ibid; p. 271.
12The New Geneva Study Bible: Footnote on I Thessalonians
2:19; p. 1896.