The intensity of Paul's love for the Thessalonians made his longing to see them intolerable; and after being twice baffled in his attempts to revisit them he sent Timothy in his stead. Rather than be without news of them he was content to be left in Athens alone. He mentions this as if it had been a great sacrifice, and probably it was so for him. He seems to have been in many ways dependent on the sympathy and assistance of others; and, of all places he ever visited, Athens was the most trying to his ardent temperament. It was covered with idols and exceedingly religious; yet it seemed to him more hopelessly away from God than any city in the world. Never had he been left alone in a place so unsympathetic; never had he felt so great a gulf fixed between others' minds and his own; and Timothy had no sooner gone than he made his way to Corinth, where his messenger found him on his return.
The object of this mission is sufficiently plain from what has been already said. The Apostle knew the troubles that had beset the Thessalonians; and it was Timothy's function to establish them and to comfort them concerning their faith, that no man should be moved by these afflictions. The word translated "moved" occurs only this once in the New Testament, and the meaning is not quite certain. It may be quite as general as our version represents it; but it may also have a more definite sense, viz., that of allowing oneself to be befooled, or flattered out of one's faith, in the midst of tribulations. Besides the vehement enemies who pursued Paul with open violence, there may have been others who spoke of him to the Thessalonians as a mere enthusiast, the victim in his own person of delusions about a resurrection and a life to come, which he sought to impose upon others; and who, when affliction came on the Church, tried by appeals of this sort to wheedle the Thessalonians out of their faith. Such a situation would answer very exactly to the peculiar word here used. But however this may be, the general situation was plain. The Church was suffering; suffering is a trial which not every one can bear; and Paul was anxious to have some one with them who had learned the elementary Christian lesson, that it is inevitable. The disciples had not, indeed, been taken by surprise. The Apostle had told them before that to this lot Christians were appointed; we are destined, he says, to suffer affliction. Nevertheless, it is one thing to know this by being told, and another to know it, as the Thessalonians now did, by experience. The two things are as different as reading a book about a trade, and serving an apprenticeship to it.
The suffering of the good because they are good is mysterious, in part because it has the two aspects here made so manifest. On the one hand, it comes by Divine appointment; it is the law under which the Son of God Himself and all His followers live. But on the other hand, it is capable of a double issue. It may perfect those who endure it as ordained by God; it may bring out the solidity of their character, and redound to the glory of their Saviour; or it may give an opening to the tempter to seduce them from a path so full of pain. The one thing of which Paul is certain is, that the salvation of Christ is cheaply purchased at any price of affliction. Christ's life here and hereafter is the supreme good; the one thing needful, for which all else may be counted loss.
This possible double issue of suffering--in higher goodness, or in the abandonment of the narrow way--explains the difference of tone with which Scripture speaks of it in different places. With the happy issue in view, it bids us count it all joy when we fall into divers temptations; blessed, it exclaims, is the man who endures; for when he is found proof, he shall receive the crown of life. But with human weakness in view, and the terrible consequences of failure, it bids us pray, Lead us not into temptation, but deliver us from the evil one. The true Christian will seek, in all the afflictions of life, to combine the courage and hope of the one view with the humility and fear of the other.