Paul uses the latter word exclusively, and also the former word excepting one

occurrence in James 4: 16.

The verbal form kauchaomai occurs 33 times in the N.T., 31 of them being found in

Paul's writings.

His boasting or rejoicing was in his Lord or what his Lord had done through him. He

had learned to avoid the emptiness of boasting in himself or of his own achievements.

Even in the famous passage where he does boast, it was forced on him by his detractors,

and then he makes it clear that his labours and sufferings were on account of his devotion

to Christ (II Cor. 11: 16-31).

The boasting in the Thessalonian saints would be at the Lord's Coming. The word is

the familiar parousia and together with the word apokalupsis gives us the hope of the

churches formed during the Acts period. We have considered this word before and noted

its connection with Matt. 24: There is no need to invent a "secret coming" as some

have done. This is only a confession of inability to see the difference between the hope

of the believer during the Acts of the Apostles compared with the revelation of the

Mystery in Paul's prison epistles later on.

Chapter 3: commences with the connection link "wherefore" (dio). Because of the

close link between the Apostle and his Thessalonian converts, when he could no longer

forbear, he sent Timothy to them, being unable to go himself. "Forbear" is the Greek

stego and is used 4 times and only in Paul's writings.

The word means to cover or conceal, and doubtless refers to his anxiety for them, as

he knew full well the persecution they were enduring and wondered whether their faith

was steadfast through it all.

Only those who have been used by the Lord in the salvation and building up of others

know the intimate connection that exists between them. Every blow aimed at the convert

affects the leader and all such can well understand Paul's deep concern for all the

believers he had been forced to have at Thessalonica. When he could conceal his anxiety

no longer, he sends Timothy, whom he describes as his "brother and God's minister in

the gospel of Christ" (R.V.).

We have now arrived at the heart of the epistle, all else up to now being introductory.

In our opening studies we pointed out how the whole of this letter revolves around the

three graces of faith, hope and love. We now commence a section dealing with faith and

set out the middle section of the epistle as a whole:

FAITH 3: 1-10. |