To the end he may stablish your hearts - That is, "may the Lord cause you to increase in love 1 Thessalonians 3:12, in order that you may be established, and be without blame in the day of judgment." The idea is, that if charity were diffused through their hearts, they would abound in every virtue, and would be at length found blameless.

Unblameable - See the 1 Thessalonians 1:10 note; Philippians 2:15; Philippians 3:6 notes; Hebrews 8:7 note; compare Luke 1:6; 1 Thessalonians 5:23. The meaning is, so that there could be no "charge" or "accusation" against them.

In holiness - Not in outward conduct merely, or the observance of rites and forms of religion, but in purity of heart.

At the coming of our Lord Jesus Christ - To judge the world; notes, 1 Thessalonians 1:10. As we are to appear before him, we should so live that our Judge will find nothing in us to be blamed.

With all his saints - With all his "holy ones" - τῶν ἁγίων tōn hagiōn. The word includes his "angels," who will come with him Matthew 25:31, and all the redeemed, who will then surround him. The idea is, that before that holy assemblage it is desirable that we should be prepared to appear blameless. We should be fitted to be welcomed to the "goodly fellowship" of the angels, and to be regarded as worthy to be numbered with the redeemed who" have washed their robes and have made them pure in the blood of the Lamb." When we come to appear amidst that vast assemblage of holy beings, the honors of the world will appear to be small things; the wealth of the earth will appear worthless, and all the pleasures of this life beneath our notice. Happy will they be who are prepared for the solemnities of that day, and who shall have led such a life of holy love - of pure devotion to the Redeemer - of deadness to the world - and of zeal in the cause of pure religion of universal justice, fidelity, honesty, and truth, as to be without reproach, and to meet with the approbation of their Lord.

To the end he may establish your hearts - Without love to God and man, there can be no establishment in the religion of Christ. It is love that produces both solidity and continuance. And, as love is the fulfilling of the law, he who is filled with love is unblamable in holiness: for he who has the love of God in him is a partaker of the Divine nature, for God is love.

At the coming of our Lord - God is coming to judge the world; every hour that passes on in the general lapse of time is advancing his approach; whatsoever he does is in reference to this great event: and whatsoever we do should be in reference to the same. But who in that great day shall give up his accounts with joy? That person only whose heart is established in holiness before God; i.e., so as to bear the eye and strict scrutiny of his Judge. Reader, lay this to heart, for thou knowest not what a moment may bring forth. When thy soul departs from thy body it will be the coming of the Lord to thee.

To the end he may stablish your hearts,.... Which are very unstable and inconstant in their frames, and in the exercise of grace, and have need to be established in the love of God, against the fears of men, the frowns of the world, the temptations of Satan, and in, and with the doctrines of grace; See Gill on 1 Thessalonians 3:2,

unblamable in holiness before God, even our Father. There is no holiness in men naturally; what is in them without the grace of God is only a show; true holiness is from the Spirit of God; and this is a stable thing in itself, and can never be removed or taken away; but the acts of it, through the prevalence of corruption, the force of Satan's temptations, and the snares of the world, are fickle and inconstant; and the saints need to be established in the discharge of duty, as well as in the exercise of grace: and whereas the apostle prays, that they might be "unblamable in holiness", the Alexandrian copy reads, "in righteousness" so one of Stephens's; it must be observed, that no man is perfectly holy in this life; no man is without sin in himself, or lives without the commission of it; holiness in the best is imperfect; no man, as yet, is in himself sanctified wholly; there is no unblamable holiness but in Christ; and in him the saints are without spot and blemish, who is their sanctification and their righteousness; but in themselves they are full of spots and stains; yet through the grace of God their hearts may be so established with principles of holiness, and they may be so assisted in the acts of it daily, as to give no just cause of blame to men, and so to behave as to approve themselves "before God", who sees the heart, and knows from what principles all actions flow: and this the apostle desires may be at the coming of our Lord Jesus; or unto the coming of him, as in 1 Thessalonians 5:23 Either at death, when he comes into his garden, and gathers his lilies, and takes his to himself to be for ever with him; or at the day of judgment, when he comes to judge the quick and dead; and which coming of his is certain, and will be quickly and suddenly, and with great glory and power: and, as it is here added,

with all his saints; meaning either his holy angels, or rather the souls of his people, whom he will bring with him, and will raise their dead bodies, and reunite them to their souls, when they shall be for ever with him; and then shall they be unblamable in holiness, both in soul and body, and shall be presented by him, first to himself, and then to his Father, faultless, and without spot, or wrinkle, or any such thing. The Vulgate Latin, Arabic, and Ethiopic versions add, "Amen"; and so does Beza's ancient copy, and the Alexandrian manuscript.

With all his saints (μετὰ πάντων τῶν ἁγίων αὐτοῦ)

Saints is often explained as angels; but the meaning is the holy and glorified people of God. Οἱ ἅγιοι is uniformly used of these in N.T. and never of angels unless joined with ἄγγελοι. See Luke 9:26; Mark 8:38; Acts 10:22. It is doubtful if οἱ ἅγιοι is used of angels in lxx. Zechariah 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. Ἅγιοι ἄγγελοι appears Tob. 11:14; 12:15; Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See 1 Thessalonians 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mark 8:38; Luke 9:26), but when Paul speaks of such attendance, as 2 Thessalonians 1:7, he says, with the angels (ἀγγέλων) of his power.

To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

3:13 To the end he may stablish your hearts. Love shed abroad in their hearts would have this effect, and fit them for every duty and trial. He that loveth supremely fulfill the whole law.

3:13 With all his, Christ's, saints - Both angels and men.

saints: or, holy ones, or, angels

13. your hearts-which are naturally the spring and seat of unholiness.

before God, even our Father-rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.

coming-Greek, "presence," or "arrival."

with all his saints-including both the holy angels and the holy elect of men (1Th 4:14; Da 7:10; Zec 14:5; Mt 25:31; 2Th 1:7). The saints are "His" (Ac 9:13). We must have "holiness" if we are to be numbered with His holy ones or "saints." On "unblameable," compare Re 14:5. This verse (compare 1Th 3:12) shows that "love" is the spring of true "holiness" (Mt 5:44-48; Ro 13:10; Col 3:14). God is He who really "stablishes"; Timothy and other ministers are but instruments (1Th 3:2) in "stablishing."

3:11-13 Prayer is religious worship, and all religious worship is due unto God only. Prayer is to be offered to God as our Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour. Let us acknowledge God in all our ways, and he will direct our paths. Mutual love is required of all Christians. And love is of God, and is fulfilling the gospel as well as the law. We need the Spirit's influences in order to our growth in grace; and the way to obtain them, is prayer. Holiness is required of all who would go to heaven; and we must act so that we do not contradict the profession we make of holiness. The Lord Jesus will certainly come in his glory; his saints will come with him. Then the excellence as well as the necessity of holiness will appear; and without this no hearts shall be established at that day, nor shall any avoid condemnation.