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1 Thessalonians 3:1-13
The gospel had been preached in Thessalonica for only a few short months before Paul, Silas and Timothy
were forced to leave the city.
Yet even though the community of believers which formed there was such a new assembly, we have learned
from Pauls first letter to them that their faith was highly commendable. Having turned from idols to serve
the living and true God, the Thessalonian believers were known far and wide for their faith, both by their
example as well as their word, as they carried the gospel out of their city into the surrounding districts and
beyond.
We have also learned from this letter that slanderous charges were being circulated in Thessalonica against
the missionaries, after they left the city. Their departure had been orchestrated by the unbelieving Jews
there, who had stirred up the pagan Gentiles in Thessalonica to riot-level.
In the absence of the missionaries, the former pagan Gentiles in the assembly were being persecuted,
probably by their fellow pagans, who would have greatly disapproved of their new monotheistic beliefs
essentially, a rejection of the whole culture of Thessalonica. Meanwhile, the Jews likely continued in their
verbal attacks against Paul and his companions, fueling the fire of persecution in the city. For this, and for
their rejection of the Lord Jesus, Paul condemned his fellow Jews.
We have seen that Paul refuted each of the charges against the missionaries, reminding the assembly in
Thessalonica of their true conduct while they were with them. And Paul also expressed his deep desire to
see these new brethren again, whom he describes as his glory and his joy.
Now, how did Paul learn of all that had been going on in Thessalonica after he left? He had sent Timothy
back there. As Paul continues in his letter, he will lay out the reasons why he sent Timothy back to them
reasons that reveal the love, the concern, the care that Paul had for the Thessalonian believers, who had
come to faith in Jesus through him.
3:1-4 Paul begins this part of his letter writing, Therefore. This tells us that what he is now saying is
connected to what he said before; it is not meant to be broken up, though our translators put a chapter break
here. Therefore is another way of saying, for this reason.
What was the reason why Paul could no longer endure it; and what exactly was it he couldnt endure?
Well, looking back, we see that Paul is speaking of his separation from the believers in Thessalonica. What
seemed at first to be just a short time apart turned into a lengthy separation, for Satan himself was hindering
Paul from returning.
Last week, we discussed that Satan was most likely doing this through the ruling that the politarchs had
issued, instigated by the unbelieving Jews, against Paul and his companions. The politarchs had taken
security from Jason and the other Thessalonian believers to ensure that the peace would be kept, which
forced the missionaries to leave the city, and kept them out (Acts 17:5-9) for they could not risk another
riot, which might cause the authorities to take action against the whole community of believers there.
So Paul could no longer endure the separation. Why? Because the Thessalonian believers were his glory
and his joy (2:20). They were as children to him, in the Lord; he loved them like a mother, like a father
(2:7, 11). Paul had to know how they were doing the more so, since Paul would have been certain that
these believers were being persecuted after his departure.

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Paul had been enduring the separation from the time he left Thessalonica with Silas and Timothy, and they
went to Berea. Were going to take a quick look at that time. Turn to Acts chapter 17.
[Acts 17:10-15]
v. 10 The brethren in Thessalonica. Although Timothy is not mentioned, we can see from verse 14 that he
did accompany Paul and Silas to Berea. Berea was about 60 miles southwest of Thessalonica.
v. 11-12 The term fair-minded here means open-minded. The Jews in Berea were more open-minded
than those in Thessalonica; they gave a fair hearing to the gospel, and therefore many of the Jews in this
city believed into the Lord, as well as Gentiles there, some of whom were influential people in Berea. With
such a broad reception, the gospel was able to take firm root in Berea.
v. 13-15 The unbelieving Jews at Thessalonica eventually caught wind of Paul teaching in Berea. In their
zeal, they came down and instigated trouble in that city too, so that Paul had to leave.
Paul may have been in Berea only a few weeks or short months, but because of the favorable reception of
the gospel in Berea, and the fact that Silas and Timothy were able to stay behind for a time and continue
teaching the new believers, that community of believers no doubt grew in leaps and bounds growing in
the grace and knowledge of the Lord (2 Pet 3:18).
Paul was sent out of the city, accompanied by some of the new believers of Berea. He next went to Athens,
about 300 miles to the south, in the province of Achaia a journey of perhaps a week or more, by ship.
Well discuss Pauls experience there shortly.
[Return to First Thessalonians]
So Paul, Silas and Timothy had been enduring their separation from the believers in Thessalonica
throughout the time they were in Berea maybe several weeks or short months until they were reunited
in Athens maybe another month or so. Finally, they could endure the separation, the not knowing, no
longer in verse 5, Paul emphasizes that it is he who could endure it no longer.
Paul cared so much about these new Christ Ones, who had come to faith through his preaching of the
gospel. He had to leave so suddenly, and no doubt, some of the things he was teaching them had to be left
unfinished; and there were other things he had never even gotten to teach them. Paul was concerned for
their spiritual welfare, especially in the face of the persecution he knew they were experiencing. He had
been bereft of them but only in presence, not in heart. His heart was ever with them.
The Lord knew Pauls heart for the new believers at Thessalonica. It was the same as His heart for them
a heart full of loving concern. In the council that appears to have taken place with Silas and Timothy after
they arrived at Athens, the Lord through His Spirit freed up Paul to send Timothy back to Thessalonica to
check up on the body of believers there, and to strengthen them in the faith.
Paul writes, concerning the decision to send Timothy back to Thessalonica, that we thought it good. That
term means that they freely resolved, regarding what was good; they determined their course of action,
based on their understanding of what was good. How would they have known what was good? That must
have been revealed to them, through the Holy Spirit.

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It was good for Paul to be left in Athens alone, and it was good for Timothy to be sent back to Thessalonica.
As for Silas, we know that he did not stay in Athens with Paul Paul was alone there but he does not
appear to have accompanied Timothy to Thessalonica, for Paul would certainly have indicated if Silas went
also, as he was a more senior member to Timothy on the missionary team.
We do know that Silas also went back to the province of Macedonia, presumably accompanying Timothy
part of the way, because he returns from Macedonia with Timothy, meeting up with Paul in Corinth (Acts
18:5). We also know that an offering was brought to Paul in Corinth from Macedonia (2 Cor 11:9), and
Paul says that it came exclusively from Philippi (Phil 4:15).
It is likely, then, that Silas accompanied Timothy as far as Thessalonica, but then Timothy went there alone,
while Silas continued on to Philippi. You may remember that Philippi was the place where Silas had been
beaten and imprisoned for the gospel; but apparently, this did not deter him from going there because it
was good so the Lord had shown.
Luke was still ministering in Philippi among the community of believers there, and a collection had been
taken for Paul and the missionaries, which was given to Silas. After a time, Silas and Timothy together left
Macedonia for Achaia, where they were reunited with Paul in Corinth.
This is what was good; so the Spirit undoubtedly showed the missionaries. And certainly, it would have
been in accordance with their own hearts, with their concern over the Thessalonians. But at what cost to
Paul! Paul writes, we thought it good to be left in Athens alone that is, for him to be left in Athens
alone.
The word Paul chooses here for left in the Greek means left behind or abandoned. It is a very strong
word, used also of leaving ones loved ones at death. In addition, the Greek word for alone is emphatic.
Sending Timothy back to the Thessalonians and Silas also, back into Macedonia caused Paul to feel
utterly forsaken.
Now, Paul had labored alone before (Acts 9:30, 11:25) why this strong sense of desolation? It had to do
with the atmosphere in Athens. Turn again to Acts chapter 17. Paul had arrived in Athens, and sent his
Berean escort back to their home, with instructions for Silas and Timothy to come with all speed. While
Paul waited for them, he took in the sights of the city, you could say.
[Acts 17:16-23, 32-34]
v. 16-17 Athens was considered to be the very center of intellect, culture and religion in the ancient world.
But surely Paul had never before witnessed a darker place. The marketplace of Athens in that day was said
to be a forest of statues and temples, on all sides.
Clearly this city was a stronghold of the enemy; and Paul felt constrained to shed the light of the gospel
into the dark streets of Athens. He preached in both the synagogue and the marketplace, where the
philosophers gathered to exchange their ideas.

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v. 18-21 When the philosophers heard Paul in the marketplace, they got excited here was a new wind of
doctrine! That was what they lived for you can see that the Athenians were severely afflicted with lust of
the mind. They had a love for knowledge but just for knowledge sake. The Holy Spirit would use their
insatiable desire for knowledge as an opportunity for Paul to preach the gospel.

v. 22-23 Paul used an altar to the unknown god that he saw as a springboard to tell the intelligentsia of
Athens about the true and living God of whom they were ignorant. Paul presented God to them as their
Creator, then spoke of the One whom God has ordained to judge the world. Paul said the assurance of this
was that God raised Him from the dead. That was all the Athenians had to hear.
v. 32-34 When the Athenians heard Paul mention resurrection, they scoffed. Some openly mocked Paul;
others were more polite, but just as dismissive.
The idea of resurrection was foolishness to the Greeks; in that their gods were powerless, you can
understand why they might think so. And apparently, they could not envision of any god having such
power; their concepts were limited by their preconceived notions and their intellectual pride.
The very people who thought of themselves as the intellectual elite of their world were, in reality, narrowminded. They were in the dark, and chose to stay there.
What could Paul do but what he did? He departed from among them. There were some who believed that
heard Paul that day when Luke uses the term some, it usually means few. A poor mission field, indeed.
[Return to First Thessalonians]
So the atmosphere in Athens was unbelief. What Paul encountered there, day after day, was the cold,
indifferent heart of the intellectuals, who thought they knew; who regarded Pauls gospel, his words of Life,
as just another philosophy and a light-weight one, at that.
The gospel was so simple. And there was nothing to figure out; nothing to do; just believe it? Believe in
One whom they had never met; who had never met them; yet, who had died for them? And then came back
to life? Surely, it was just another myth. And where was the intellectual stimulation in it?
Think of Paul, with his passion for the gospel, with his heart for the lost, in such a setting. Such a dark,
dark place and they would not receive the Light. At least, the unbelieving Jews elsewhere saw the gospel
as something to fight against; they recognized its significance. But in Athens, the gospel was purely
despised; no one reacted to it, or against it.
No response is more painful than that of someone who simply despises our Lord; who counts Him for
nothing. If they react against Him strongly, they at least acknowledge Him to be worth opposing. But to
give Him no worth that is the most difficult response of all it is, in fact, a lack of response.
Paul had to endure Athens for about two weeks before Silas and Timothy rejoined him. Now you can
understand Pauls sense of utter desolation, as he has to send them away again, leaving him to finish the
Lords work in Athens alone.

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But the pain caused by the unbelief in Athens did not compare to the pain caused by Pauls concern for the
believers in Thessalonica. And with the Spirit showing Paul what was good, he chose to suffer being
forsaken in Athens for the sake of his spiritual children in Thessalonica. Yes it was good for Paul to be
left in Athens alone.
And it was good for Timothy to go back to Thessalonica alone. Why not with Silas? In Acts, Luke cites
both Paul and Silas as the ones who had to be whisked away from the city during the night (Acts 17:1);
Luke doesnt name Timothy with them.
It is likely that both Paul and Silas had been very visible figures in Thessalonica, in preaching the gospel
and teaching the word; and their Jewish appearance would also have made them more noticeable. But
Timothy most likely had a Gentilic appearance, as he was half-Gentile; and that, coupled with his youth,
made it possible for him to slip under the radar back into Thessalonica, because he tended to blend in.
For the same reason, Silas couldnt go back; his return would likely have been noticed, which could have
reignited the agitation in the city. Timothy, then, was the only member of the team who would not have
jeopardized the fledgling assembly in Thessalonica during this time.
What a formidable task this would have been for the young Timothy! He was not being sent back just to
check on the Thessalonian believers, and to report back to Paul. Timothy alone would be responsible for
encouraging the brethren in Thessalonica in the face of severe persecution; Timothy alone would be
responsible for establishing them deeper in the faith both the Jews and the Gentiles, including pagan
Gentiles.
Remember, though, that Timothy knew the Scriptures from his childhood, thanks to his Jewish mother and
grandmother, who had become believers before him (2 Tim 1:5, 3:15). And there had been a prophecy
spoken concerning Timothy, when he was originally being sent out by the elders of his assembly in Lystra.
This concerned the spiritual grace that God had bestowed upon Timothy, most likely as a teacher (1 Tim
4:11-16).
So the Lord had equipped Timothy for the work that he was now called upon to do in Thessalonica by
himself, without Paul. No doubt this was a trial by fire for Timothy, in which he learned to trust all to the
Lord.
Notice how Paul commends Timothy to the Thessalonian assembly. The oldest manuscripts say our
brother and fellow worker with God in the gospel of Christ. What is amazing about this is that Paul was
calling Timothy Gods fellow worker. Gods!
But isnt that the truth? Timothy was laboring with the Lord submitting to the leading of His heavenly
Head to get out the good news, of what Christ has done for sinners thats the gospel of Christ. Paul was
Gods fellow worker, also as was Silas as is every believer, who lives in submission to the leading of
our Lord. We, too, are fellows of God, laboring in the field of the world, sowing the good seed of the Word
of God, reaping the harvest of souls for the Master. Thats our ministry; and were in it with Him.
Paul first named Timothy as our brother. When Paul will later write to Timothy, he will call him his son,
a term of endearment, for Timothy came to faith in Jesus through Pauls preaching (1 Tim 1:2). But to the
assemblies, Paul names Timothy as a brother, to emphasize their personal relationship, their spiritual
relationship in the Lord, and their equality as bondservants of Christ.

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The way in which Paul describes Timothy our brother and fellow worker with God shows us a measure
of his love and esteem for this young man. It was a great personal sacrifice for Paul to part with his
precious Timothy and that shows us a measure of Pauls love and esteem for the assembly at
Thessalonica.
Paul had entrusted Timothy to strengthen the Thessalonian believers in their faith. He was to establish
them, meaning to support or uphold them; and he was to encourage them to help, or exhort them.

How would Timothy, a teacher, accomplish this? He would arm them with the Word of God, by which they
would be strong in the Lord and in the power of His might (Eph 6:10, 17). Through the Word of God, the
new believers would have certainty about the foundation of their faith Jesus for He is the fulfillment of
what is written in the Scriptures (Lk 24:44).
The believers in Thessalonica particularly needed this strengthening, so that they were not shaken by their
afflictions. The Greek verb for shaken is used of a dog wagging its tail. It came to signify fawning upon,
or flattering; that is, smooth talk.
This puts a new light on the trials to which the believers in Thessalonica were subject. It is likely that while
the pagan Gentiles of the city were persecuting them, the Jews were urging them to abandon their newfound faith in Jesus and accept Judaism instead. Judaism was an established religion in Thessalonica, and
would tend to free them from the persecution. The Jews could even lay claim to the same Scriptures that
Paul and his companions used; the only difference was Jesus.
But Jesus makes all the difference, doesnt He? Every word written in Scripture is about Him; without
Him, the Word would just be words. So Timothy needed to establish and encourage the Thessalonians in
the truth, so that when they saw a counterfeit, like Judaism, they would recognize it for what it is.
Paul reminded the new assembly of what he had told them of before repeatedly that they would face
tribulation, including himself in it, as well. All true believers face persecution; Jesus told His disciples this,
and gave the reason. Turn to John chapter 15. Jesus was speaking to His disciples just before He went to
the cross.
[John 15:18-21] This is the reason why tribulation is appointed to believers, as Paul wrote: because Jesus
chose them out of the world. Believers are in the world, but not of it; and so the world hates them. The
servant is not greater than his Master. They persecuted Jesus; so any who choose to follow Him will be
persecuted also, for His names sake.
There are different kinds of persecution out there in the world. Some is blatant, like that of the pagans in
Thessalonica; some is subtle, like that of the smooth-talking Jews. But if you never experience any kind of
persecution, it should give you cause to question if indeed you do follow Jesus. Paul would later write,
Yes, and all who desire to live godly in Christ Jesus will suffer persecution (2 Tim 3:12).
[Return to First Thessalonians]

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Knowing the troubles that the Thessalonian believers must have been experiencing, Paul sent Timothy to
learn how they were doing, and to strengthen them.
v. 5-8 Paul voice his concern that the tempter Satan may have tempted the Thessalonians. What would
be the temptation? To buckle under the pressure of the persecution. The way this verse (v. 5) is constructed
in the Greek reflects that Paul was thinking that Satan had applied pressure to the Thessalonian believers,
but that it was improbable that they had given into the pressure.
Paul was not ignorant of Satans devices (2 Cor 2:11), was he? He knew who was responsible for his
forced departure from Thessalonica. He recognized the hand of the enemy in hindering his return to that
city (2:18), and he surmised that the enemy would use his absence to tempt the new believers to renounce
their faith in Jesus, applying pressure from both the unbelieving Jews and the pagan Gentiles.

But the faith of the Thessalonians stood the test, bearing witness to the One in whom they could overcome
such adversity: Jesus, who had overcome the world (Jn 16:33); who had defeated the devil, and judged his
world system (Jn 12:31), though His cross. In Jesus, they had the victory (1 Jn 5:4). The missionaries toils
in Thessalonica were not empty; they bore much fruit.
Can you hear the change in Pauls tone, starting in verse 6? It marks his receiving of the report from
Timothy; Paul was so encouraged. Paul writes that Timothy brought good news thats the same Greek
word as for the gospel, and this is the only case in which it is used for anything but the gospel.
The news of the faith and love of the Thessalonians was a veritable gospel to Paul it was the best of news.
The believers had not allowed the slander in the city to taint, in the least, their recollections of Paul and his
companions. And the new believers were just as eager to see Paul, as he was to see them again. So
Timothys news was like the gospel to Paul it infused new life into him, and his ministry.
You have to consider what Paul had been through. He came to Europe from the Asian continent after
receiving a vision from the Lord to go to Macedonia. In Philippi, a work was begun, but then he and Silas
had been beaten and thrown in prison, and had to leave the city. In Thessalonica, his work was cut short,
and he was forced out again; and again in Berea.
In Athens, he found cold indifference to the good news he brought them; and now, he was in Corinth, a city
of every conceivable excess, a city that was proverbial for its lasciviousness. These, in their various ways,
were all rough mission fields. No wonder Paul wrote that when he came to Corinth, he was with them in
weakness, in fear, and in much trembling (1 Cor 2:3).
But what a change was wrought in Paul once Silas and Timothy came from Macedonia! Silas bore an
offering from the assembly in Philippi, and Timothy came with his good news from Thessalonica. Paul
could see that the Lord was indeed in the work that they were doing.
Luke records after this that Paul was then constrained, by the love of Christ, to testify to the Jews in
Corinth, earnestly and repeatedly, that Jesus is the Christ (Acts 18:5). Paul was reinvigorated; his heart was
renewed within his ministry. As he said, now we live life was worth living now that they learned of
their converts steadfast faith.
Paul then offered thanks for these new believers.

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v. 9-10 Paul poses a rhetorical question: What thanks can we render to God for you? in other words,
how can we thank God enough? How can we repay God, for all the joy which the Thessalonians have
given to us? The answer would be that they could not thank God enough; they could never repay Him, for
what He has done in these believers. We can see that Paul is giving God the glory for the fruit that was
borne in Thessalonica; he takes no credit for it, but just rejoices in it.
The second part of the prayer speaks of something that Paul was constantly asking of the Lord (night and
day). It is a specific prayer, exceeding his regular prayers for the assembly in Thessalonica. It is that
Paul may see the Thessalonian believers face to face again that they may have fellowship together again.
Further, Paul is praying that he may perfect what is lacking in their faith.
Now, wait a minute. What was it that Paul continually commended the Thessalonian believers for,
throughout this letter? For their faith (1:3, 8; 2:13; 3:2, 5, 6, 7). So why does Paul now say he was praying
that he may perfect that which is lacking in their faith?
The Greek word for perfect here means to make a perfect fit; to adjust or finish; to fill out, or supply.
Lacking refers to a deficiency or shortcoming; a gap. What Paul was praying to do was to fill in the gaps
in the faith of the new believers.
What does that mean? Well, in the short time that the Thessalonians had been taught by Paul, they had
heard the gospel, and learned some of the elemental truths of Christ; but was there more to know?
Certainly. Did they have everything straight? We will see that they did not.
Were they living their faith to the fullest? Frankly, no; at least, not all of them. Near the end of this letter,
Paul will exhort the assembly to warn those who are unruly, comfort the fainthearted, uphold the weak (1
Th 5:14).
Paul had commended the Thessalonian believers for the faith that they had; now he prayed that he may be
permitted to fill in the gaps in their faith; to complete their understanding, and to correct their deficiencies.
Having written of the things that Paul was constantly praying for this assembly, Paul now offered a prayer
to God for just those things within his letter to them.
v. 11-13 This is a bit of an aside, but I want you to notice something here. First of all, Paul offers his
prayer to God the Father and the Lord Jesus Christ a double subject. In the Greek, the verb direct is in
the singular. This is a strong statement for the equality and oneness of the Father and the Son, which was
recognized by Paul, as the one who wrote of Them this way.
In addition, Paul writes this matter-of-factly which makes it clear that the Thessalonians saw it the way
Paul did. Father and Son are equal, and they are One. Jesus is God this is something the Body of Christ
accepted from the very beginning.
Paul prays that God will direct the missionaries way back to the Thessalonians. Direct has the meaning
of making right or straight. Satan had put obstacles in the path of Paul, hindering him from returning to
Thessalonica. Paul prayed that God, in His sovereignty, would remove those obstacles. It would appear
that Pauls prayer was answered about five years from this point in time, when he visited Macedonia twice
towards the end of his third missionary journey (Acts 20:1, 3).

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Paul also prayed that the Lord would make the Thessalonian believers increase and abound that is,
overflow in love; first, to one another between brethren within the community of believers; then, to all
those outside the community that is, unbelievers.
This love is agape, Gods love not affection, but the active seeking of the well-being of another. It is love
that meets the needs of another love that gives and gives.
Both of the Greek words for increase and abound carry the meaning of having more than enough. That
means that there is enough for you, and for any and all others that come into your life both believers and
unbelievers.
How can anyone have that much love? When they are submitted to God, their supply is limitless. They are
filled with the love of God, and that endless supply overflows to supply His love to others, through them.
Whats the key? Moment by moment, yielding to God, through any and all the circumstances in life. Then
the Holy Spirit will supply the love of God to you, which is what you need; and He will supply more than
enough, so that you can provide for others the love of God, which is what they need.
But when you choose to stop submitting to God there goes the love of God. Love of self takes over
which doesnt even meet your own need, let alone others, because it is the kind of love that takes and takes.
Self love is a black hole; it consumes everything in range; especially you.
So to have the love that Paul speaks of is a choice for the believer to choose not to love self, to choose
instead to love God and submit to Him. Then the love will flow and flow.
Notice that Paul was not afraid to hold himself and his companions before the Thessalonians as living
examples of this abundant love. Truly they lived the life that Christ died to give them.
Now, Paul was not saying that the Thessalonian believers were loveless; he was just praying that they
would love more. What is remarkable here is that Paul was saying that increasing and abounding in love is
what would enable the Lord to establish the Thessalonian believers blameless in holiness.
How does that work? Well, what would be required in order for them to love more? They would need to
submit to God more. And the more they submit to God, the less they will sin the more they will be
blameless, without fault; and so, the more the Lords character of holiness will be built up in them.
But the term Paul uses for holiness, sanctification, speaks of the finished process; in the Septuagint, it is
used of God alone. So what Paul was praying here was for no less than the perfecting of their faith, when
they are a finished work, complete in Christ. They are being made ready, here on earth, for that perfect
body that they will be dwelling in forever. They need to be made perfect for it.
When you buy a suit, you find one that fits your body; but then you take it to the tailor to get a custom fit,
so that it fits perfectly. The clothes are made a perfect fit for our bodies; the outside for what is to be
inside.
With the new life that we have in Christ, it is the opposite; it is the inside that is being made a perfect fit for
the outside for the body of glory that has been reserved in heaven for us.

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10

Later, Paul will write, He who has begun a good work in you will complete until the day of Jesus Christ
(Phil 1:6). What day of Jesus Christ does this refer to [or, coming of our Lord Jesus Christ, in our
passage]? We have already seen that the word for coming, parousia, means presence or arrival. It can
refer to the return of Jesus for His church, or His return to the earth, at His Second Coming.
Well, we see that it is these believers that will be coming into His presence at this time, and into the
presence of God the Father; so this is a reference to Jesus coming for the church, before the Great
Tribulation.
Paul writes that He will be coming with all His saints. The word saint simply means set-apart one,
or holy one. In this context, it could mean either of two groups. Angels are called holy ones in Scripture;
and we know that they will return with Jesus when He comes (Zech 14:5).
But believers are also saints set-apart ones, holy ones. Those believers who have already died are with
Jesus now in heaven; their bodies will be raised when He returns for His church. Would they not return
with Him to receive their glorified bodies?
Pauls words here do not imply that only one group of holy ones will come with Jesus; in fact, he uses the
phrasing, all His saints it is reasonable to assume that both will be present.
They will the Lords entourage, as well as the heavenly witness when those believers who are still alive on
earth at Jesus return are made complete in their bodies of glory, and are presented to Jesus blameless in
holiness. At that time, Jesus will present His church to Himself a glorious church, without spot or wrinkle
or any such thing holy and without blemish (Eph 5:27). All of His own will then be blameless in
holiness.