1 Thessalonians 2

I beg you, in all this recall to your mind what I believe you must never forget: "All who would live godly in Christ suffer persecution." And with regard to this I confidently say that you would live less godly if you suffered less persecution. For let us hear what else the same teacher of the Gentiles says to his disciples. "You yourselves know, brothers, how we came to you; we did not come in vain, for we had already suffered and been shamefully treated." My most sweet son, the holy preacher declared that his coming to the Thessalonians would have accomplished nothing if he had not been shamefully treated.… On the basis of Paul's example be even more disciplined in the midst of adverse circumstances. In this way adversity itself may increase significantly your desire for the love of God and your earnestness in good works. Similarly, the seeds planted for a future harvest germinate more fruitfully if they are covered over with frost. Likewise fire is increased by blowing on it that it may grow greater.

"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict."

Great indeed were your actions also, but yet neither did we have recourse to human speech. But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received it. "For yourselves," he says, "know our entering in unto you, that it hath not been found vain," that is, that it was not according to man, nor of any common kind. For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers. "But," he says, "having suffered before, and been shamefully entreated; as ye know, at Philippi, we waxed bold in our God." Do you see how again he refers the whole to God? "To speak unto you," says he, "the Gospel of God in much conflict." It is not possible to say, that there indeed we were in danger, but here we are not; yourselves also know, how great was the danger, with how much contention we were among you. Which also he says in his Epistle to the Corinthians; "And I was with you in weakness," and in labor, "and in fear, and in much trembling." (1 Cor. ii. 3)

thus it was gentle and of good nature, yet it was very sincere.

Great, says the apostle, are your struggles; but we also did not employ a merely human word, and our entrance was not without effect, that is, without dangers and trials, and in general without hardships. For, as has been said many times, dangers strengthen faith; without them it would be in vain.

Before, Paul commended the Thessalonians for having received God's word amid tribulations; now he praises them because they did not fall away as a result of difficulties; in mentioning this he does three things. First, he recalls their troubles; secondly, Paul points out the kind of remedy he applied to them (3:1), thirdly, the reason for the praise is given (3:8).

Paul said before that everybody talks about them and about the role of the Apostle in their conversion. So Paul first treats of his visit; secondly, of their conversion (3:13). In treating the first point Paul does three things. First, he recalls the perseverance which he had maintained before he came to them; secondly, he recalls the sound character of the doctrine with which he converted them (2:3); thirdly, he recalls the genuine quality of his dialogue with the converts (2:10). Again, Paul divides the first point into two parts. First, he mentions the hardships which he had endured before he came to them; secondly, how he did not lose his confidence as a result of these hardships (2:2).

He remarks then: I say that other believers are telling of our visit to you, which you are familiar with, for it was not in vain, in the sense of not worry-free, but rather arduous in the face of many hardships. Or perhaps, not in vain, in the sense of not inconsequential but rather rewarding: "The earth was without form and void" (Gen. 1:2). Or not in vain, meaning not transitory but rather enduring. "I did not run in vain or labor in vain" (Phil. 2:16).

that is from painful beatings. at Philippi Which is a city of Macedonia.

Having escaped dangers in Philippi, we again fell into other dangers among you. See how once more he ascribes everything to God, having said: "we were bold in our God," that is, emboldened by Him.

But we had already suffered bodily trials: "Good sense makes a man slow to anger" (Prov. 19:11): "Vigorous and sturdy shall they be, declaring how just is the Lord" (Ps. 92:15). In addition to this, Paul suffered spiritual trials because of injuries in Philippi, where he endured insults because of the cure of the possessed woman. This city was in Macedonia. In spite of all this his confidence in his preaching was not diminished: "God is my salvation; I will trust, and will not be afraid" (Is. 12:2); rather it proved itself in preaching to you the gospel of God in the face of great opposition for your conversion: "He who presides, gives aid with zeal, with carefulness" (Rom. 12:8). "And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches" (2 Cor. 11:28).

For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. "That our ministration be not blamed." And again, "For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness." Thus thou hast seen his blamelessness. And again, "For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men." … Without these things, the work had been impossible. It was not then by his miracles that men were made believers; no, it was not the miracles that did this, nor was it upon the ground of these that he claimed his high pretension, but upon those other grounds. For a man must be alike irreproachable in conduct, prudent and discreet in his dealings with others, regardless of danger, and apt to teach. It was by these qualifications that the greater part of his success was achieved.

"For our exhortation is not of error nor of uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the Gospel, so we speak; not as pleasing men, but God which proveth our hearts."

Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine? For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath. You were in tribulation, we were in tribulation. What then was it? Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case.

"For our exhortation," that is, our teaching, "is not of error." The matter, he says, is not guile nor deceit, that we should give it up. It is not for things abominable, as the tricks of jugglers and sorcerers. "And of uncleanness," says he, "nor in guile," nor for any insurrection. "But even as we have been approved of God to be entrusted with the Gospel, so we speak, not as pleasing men, but God." Do you see, that it is not vainglory? "But God," he says, "which proveth our hearts." We do nothing for the sake of pleasing men, he says. For on whose account should we do these things? Then having praised them, he says, Not as wishing to please men, nor seeking the honors that are from men, he adds, "But as we have been approved of God to be entrusted with the Gospel." Unless He had seen that we were free from every worldly consideration, He would not have chosen us. As therefore He approved us, such we remain, as having been "approved of God." Whence did he approve us, and entrust us with the Gospel? We appeared to God approved, so we remain. It is a proof of our virtue, that we are entrusted with the Gospel; if there had been anything bad in us, God would not have approved us. But the expression that He approved us, does not here imply search. But what we do upon proving, that he does without proving. That is, as he found us proof, and trusted us, so we speak; as it is reasonable that those should, who are approved and entrusted to be worthy of the Gospel, so we speak, "not as pleasing men," that is, not on your account do we do all these things.

For our exhortation that is concerning the first things we taught.

was not in error just like the teachings of the Epicureans, which at that thrived, as we see in Acts 17:18.

Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal? "For our consolation (originated) not of seduction, nor of impurity: "and, "This is the will of God, your sanctification, that ye abstain from fornication; that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as (do) the nations which are ignorant of God.

That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones.

I do not teach anything impure, as magi and sorcerers teach.

Not the pursuit of rebellions and revolutions, as the followers of Theudas do.

Then when he says: for our appeal does not spring from error, he shows the sound character of his preaching; and in showing this, Paul does two things. First, he exhibits the sound character of his doctrine; secondly, he explains certain matters he had remarked upon (2:4). In treating the first point, Paul does two things. First, he rules out the possibility of error in the doctrine; secondly, he imputes integrity to his doctrine (2:4).

A doctrine, however, may become corrupt either because of the matter taught or because of the teacher's intention. In relation to the first point, a doctrine may be corrupted in two ways: through error, for example, to teach that salvation is through Christ according to the Law: "Evil men and imposters will go on from bad to worse, deceivers and deceived" (2 Tim. 3:13). So Paul remarks, our appeal does not spring, like that of some, from error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, or uncleanness: "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols" (Rev. 2:20). "Is there any wrong on my tongue?" (Job 6:30).

Furthermore, his preaching is not with guile as it is with some who, though speaking the truth, nevertheless have a false intention; for they do not will the development of their listeners nor the honor of God, but they desire their own honor; and against this Paul says: nor with guile. "Their tongue is a deadly arrow; it speaks deceitfully" (Jer. 9:8).

The great Teacher has accordingly taught us by His apostle, that we ought not to do good with a view to be praised by men, that is, we ought not to make the praises of men the motive for our well-doing; and yet, for the sake of men themselves, He teaches us to seek their approbation. For when good men are praised, the praise does not benefit those on whom it is bestowed, but those who bestowed it. For to the good, so far as they are themselves concerned, it is enough that they are good; but those are to be congratulated whose interest it is to imitate the good when the good are praised by them, since they thus show that the persons whom they sincerely praise are persons whose conduct they appreciate. The apostle says in a certain place, "If I yet pleased men, I should not be the servant of Christ;" and the same apostle says in another place, "I please all men in all things," and adds the reason, "Not seeking mine own profit, but the profit of many, that they may be saved." … What the apostle says, then, in the first of these passages, "If I yet pleased men, I should not be the servant of Christ," is to be understood as if he said, If the good things which I do were done by me with human praise as my motive, if I were puffed up with the love of praise, I should not be the servant of Christ. The apostle, then, wished to please all men, and rejoiced in pleasing them, not that he might himself be inflated with their praises, but that he being praised might build them up in Christ.

But the perfect man, out of love, "beareth all things, endureth all things," "as not pleasing man, but God." Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.

In all good works, be careful lest you be stirred by desire for human praise. You ought to be praised in your good works, but insofar as you do them, you ought not to expect human praises. The human tongue may praise you, but desire praise from God alone. And thus it may come about that while you do not seek human praise, God may be praised in your deeds. Recall how much the Lord forbids us to do our righteous works to garner human praise, saying, "take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father." Therefore, when he says that we should look out lest we do our righteous deeds before human beings, that we may be seen by them, and again he commands that our light shine before human beings, is he not commanding contrary things? Certainly not, but he commands that good deeds be done in such a way that we wish, not that we ourselves but that God be praised in our works. For the apostle too avoided human glory in his works but sought God's glory. So he says, writing to the Thessalonians, "Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed—God is witness—nor did we seek praise from human beings, either from you or from others."

Through prayer to God I have obtained the privilege of seeing your most worthy faces, and have even been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to my lot without hindrance unto the end. For I am afraid of your love, lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me. For it is not my desire to act towards you as a man-pleaser, but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honour of a better work. For if ye are silent concerning me, I shall become God's; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for from the east unto the west. It is good to set from the world unto God, that I may rise again to Him.

so that the Gospel would be entrusted to us: As trustworthy servants. Gospel: That is, the preaching of the Gospel. so also did we speak: That is to proclaim accurately. Striving to please God, and not men.

God, he says, deemed us worthy and chose us to entrust to us the Gospel: He would not have chosen us if He had not recognized us as worthy. Therefore we also remain as worthy as we were chosen by Him to be for so great a preaching.

That is, we do all this not in order to please you, but desiring to please God, Who tests the secrets (for this is what δοκιμάζειν now means), or because He comprehends the hearts and gives crowns. No deceiver, cunning, or impious person can please Him.

Thus his preaching is not tainted, but rather sound. But something is sound because it serves its nature. As a result, preaching is sound when someone teaches in that manner in which Christ taught; and so Paul says, but just as we have been approved, that is, in that manner and with that intention with which God chose and approved us for the preaching of the gospel, so we speak. "I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised" (Gal. 2:7). "For he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel" (Acts 9:15).

Then when Paul says, not to please men, he shows that his preaching is not meant to be deceptive. First, by ruling out the manner in which it might appear to be misleading; secondly, by making this point evident through a sign (2:5); thirdly, he shows the same thing by reason of a causal consideration (2:5b).

In elaborating the first point Paul says: My preaching is not of such a nature that it is ultimately pleasing to men. "God has scattered the bones of those who please men" (Ps. 52:6). "If I were still pleasing men, I should not be a servant of Christ" (Gal. 1:10). Sometimes, however, Paul and his companions sought to please men for the sake of God's glory, so that their preaching might be more fruitful, as is remarked in 1 Cor. (10:33): "Just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved." But to please God who tests our hearts: "All the ways of a man are pure in his own eyes" (Prov. 16:2). A sign of this, however, is that we did not employ flattery, that is, only speaking of pleasant things to them. "Do not deceive with your lips" (Prov. 24:28). "Prophesy not to us what is right; speak to us smooth things, prophesy illusions" (Is. 30:10).

It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. "For neither at any time used we flattering words, as ye know," says the apostle, "nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children."

"For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ."

For "neither at any time," he says, "were we found using words of flattery"; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses. "Whether we flattered," he says, "ye know." But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness. "Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ"; that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards. And yet even if we had done this, we should have done nothing out of character. For if persons sent forth by kings are nevertheless in honor, much more might we be. And he has not said, that "we were dishonored," nor that "we did not enjoy honors," which would have been to reproach them, but "we did not seek them." We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory? And yet even if we had sought them, not even in that case would there have been any blame. For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor.

But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries. And it cannot be said, that to you we act thus, but not so others.

as you know that is, by hearing and seeing.

Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now.

And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.

And Paul makes the same point with a causal analysis. For someone wishes to please men for two reasons, that is, for the sake of advantages, or for the sake of glory; however, he excludes these from consideration here. He rules out the first possibility by saying: for we never used words of flattery: we avoided not only any flattery, but every occasion of greed as well: "There is great gain in godliness with contentment" (1 Tim. 6:6). "Every one is greedy for unjust gain" (Jer. 6:13).

Then it is right to notice, with respect to the appellation of infant (νήπιον), that it is not predicated of the silly: and νήπιος is νεήπιος (since he that is tender-hearted is called ἤπιος), as being one that has newly become gentle and meek in conduct. This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle (ἤπιοι) among you, as a nurse cherisheth her children." The child (νήπιος) is therefore gentle (ἤπιος), and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth. For He says, "Upon whom shall I look, but upon him who is gentle and quiet?" For such is the virgin speech, tender, and free of fraud; whence also a virgin is wont to be called "a tender bride," and a child "tender-hearted." And we are tender who are pliant to the power of persuasion, and are easily drawn to goodness, and are mild, and free of the stain of malice and perverseness, for the ancient race was perverse and hard-hearted; but the band of infants, the new people which we are, is delicate as a child.

He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God. Therefore, how would we do anything for the sake of glory, when as teachers we did not desire honors either from you or from others?

Then he rules out the other possibility when he says, nor did we seek glory from men, whether from you or from others, by reason of our teaching; although we might have been pampered, accepted favors and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, though we might have made demands as apostles of Christ. Paul terms it a demand because those preaching heretically to them sought to acquire favors from them beyond measure: "It is you who have devoured the vineyard, the spoil of the poor is in your houses" (Is. 3:14).

But there is no greater proof of charity in Christ's church than when the very honor which seems so important on a human level is despised. This is why Solomon's wise attempt to prevent the limbs of the infant being cut in two is like our efforts to prevent Christian infirmity from being torn to shreds by the break-up of unity. The apostle says that he had shown himself like a mother to the little ones among whom he had done the good work of the gospel, not he but the grace of God in him. The harlot could call nothing her own but her sins, whereas her ability to bear children came from God. And the Lord says beautifully about a harlot, "she to whom much is forgiven loves much." So the apostle Paul says, "I became a little one among you, like a nurse fondling her children." But when it comes to the danger of the little one being cut in two, when the insincere woman claims for herself a spurious dignity of motherhood and is prepared to break up unity, the mother despises her proper dignity provided she may see her son whole and preserve him alive. She is afraid that if she insists too obstinately on the dignity due to her motherhood, she may give insincerity a chance to divide the feeble limbs with the sword of schism. So indeed let mother Charity say "Give her the boy."

While Scripture is spiritual in itself, nonetheless it often, so to say, adapts itself to carnal, materialistic people in a carnal, materialistic way. But it doesn't want them to remain carnal and materialistic. A mother, too, loves to nurse her infant, but she doesn't love it so that it will always remain a baby. She holds it in her bosom, she cuddles it with her hands, she comforts it with caresses, she feeds it with her milk. She does all this for the baby, but she wants it to grow, so that she won't be doing this sort of thing forever. Now look at the apostle. We can fix our eyes on him all the more suitably because he wasn't above calling himself a mother. He writes "I became like a baby in your midst, like a nurse fondling her children." There are of course nurses who fondle babies that are not their own children. And on the other hand there are mothers who give their children to nurses and don't fondle them themselves. The apostle, however, full of genuine, juicy feelings of love, takes on the role both of nurse when he says "fondling" and of mother when he completes it with "her children."

There you are then; persecution had increased so much, and tribulation so much, that the psalmist was even weary of living. See how fear and trembling had come upon him and darkness had covered him, as you heard when it was said in the psalm. It's the voice, you see, of the body of Christ, the voice of Christ's members. Do you want to recognize your own voice there? Be a member of Christ. "Fear," it says, "and trembling fell upon me, and darkness covered me. And I said, Who will give me wings like a dove's, and I will fly away and take my rest?" … The psalmist felt weariness, after a fashion, from the earthly heaviness and decay of the flesh, when he wanted to fly away to Christ; a plethora of tribulations was infesting the way but not blocking it altogether. He was weary of living but not of the eternal life about which he says, "For me to live is Christ, and to die is gain." But because he was held down here by charity, how does he go on? "If, though, to live in the flesh here is the fruit of my work—and which I should choose I do not know. But I am being torn both ways, having a longing to cast off and be with Christ." … "But to remain in the flesh is necessary on your account." He had given in to the cheepings of his chicks. He was covering them with the spread of his wings, cherishing his chicks, as he says himself: "I became a little one in your midst, like a nurse cherishing her children."

Behold Paul ascending: "I know a man in Christ fourteen years ago was caught up into the third heaven (whether in the body, or whether out of the body, I cannot tell: God knoweth), and that he heard unspeakable words, which it is not lawful for a man to utter." You have heard him ascending, hear him descending: "I could not speak unto you as unto spiritual, but as unto carnal; as babes in Christ I have fed you with milk, not with meat." Behold he descended who had ascended. Ask whether he ascended to the third heaven. Ask whether he descended to give milk to babes. Hear that he descended: "I became a babe in the midst of you, even as a nurse cherisheth her children." For we see both nurses and mothers descend to babes, and although they be able to speak Latin, they shorten the words, shake their tongues in a certain manner, in order to frame childish endearments from a methodical language; because if they speak according to rule, the infant does not understand nor profit. And if there be a father well skilled in speaking, and such an orator that the forum resounds with his eloquence, and the judgment-seats shake, if he have a little son, on his return home he puts aside the forensic eloquence to which he had ascended, and in child's language descends to his little one.

Do we not see how, even in dumb and irrational animals, where the love is not spiritual but carnal and natural, with great affection the mother yields herself to her young ones when they will have the milk which is their right: and however impetuously the suckling rushes at the teats, yet that is better for the mother than that it should not suck nor exact that which of love is due? Often we see great calves driving their heads at the cow's udders with a force that almost lifts up the mother's body, yet does she not kick them off; nay, if the young one be not there to suck, the towing of the dam calls for it to come to the teats. If then there be in us that spiritual charity of which the apostle saith, "I became small in the midst of you even as a nurse cherishing her young ones;" we love you the more when ye are exacting. We like not the sluggish, because for the languid ones we are afraid.

Then it is right to notice, with respect to the appellation of infant, that the infant is not predicated of the silly: for the silly man is called foolish: and infant is one that has newly become gentle and meek in Conduct. This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle among you, as a nurse cherisheth her children." The child is therefore gentle, and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth.

"But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel of God only, but also our own souls, because ye were become very dear to us."

"But we were gentle," he says; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful. And the expression "in the midst of you," is as if one should say, we were as one of you, not taking the higher lot. "As when a nurse cherisheth her own children." So ought the teacher to be. Does the nurse flatter that she may obtain glory? Does she ask money of her little children? Is she offensive or burdensome to them? Are they not more indulgent to them than mothers? Here he shows his affection. "Even so, being affectionately desirous of you," he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused. Tell me, then, is this of a human view? and who is so foolish as to say this? "We were well pleased to impart to you," he says, "not the Gospel of God only, but also our own souls." So that this is greater than the other. And what is the gain? For from the Gospel is gain, but to give our souls, is with respect to difficulty a greater thing than that. For merely to preach is not the same thing as to give the soul. For that indeed is more precious, but the latter is a matter of more difficulty. We were willing, he says, if it were possible, even to spend our souls upon you. And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity.

He who loves, ought so to love, that if he were asked even for his soul, and it were possible, he would not refuse it. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly "a faithful friend is the medicine of life." (Ecclus. vi. 16) Truly "a faithful friend is a strong defense." (Ib. 14) For what will not a genuine friend perform? What pleasure will he not afford? what benefit? what security?

But another might say that the perfect man is here called little, applying the word, "For he that is least among you all, the same is great." He will affirm that he who humbles himself and becomes a child in the midst of all that believe, though he be an apostle or a bishop, and becomes such "as when a nurse cherishes her own children," is the little one pointed out by Jesus. He will also affirm that the angel of such a person is worthy to behold the face of God. The little are here called perfect, according to the passage "He that is least among you all, the same is great." Paul said, "Unto me who am less than the least of all saints was this grace given." These are in harmony with the saying, "Whoever shall cause one of these little ones to stumble," and "So it is not the will of my Father in heaven that one of these little ones should perish."

Or: in honor, glory, and abundance; or: we could have taken from you and been fed, and been a burden to you. For our dignity demanded this, to take from you.

"Gentle," that is, meek, not burdensome. Or: "gentle" (νήπιοι) "among you," that is, without malice, without ambition. For the one without malice thinks nothing of the sort. The expression "among you" has this meaning: in my dealings with you I was the same as you, as though I had not received a higher appointment.

Here the apostle shows his tender love. Does a nurse flatter a child? Does she seek money from little ones? So too a teacher must be gentle and love those who insult him, just as a nurse loves her children, even if they beat her.

Then when Paul says, but we were gentle [as children] among you, he makes two points: first, that he is not desirous of human glory; secondly, that he does not wish to appear avaricious (2:9). In handling the first point Paul does two things. First, he gives evidence of his humility; secondly, he shows his concern by a simile (2:7).

Paul makes the first point by saying that we were as children, that is, humble. "If they make you master of the feast, do not exalt yourself; be among them as one of them" (Sir. 32:1). Then he employs the simile saying, like a nurse taking care of her children, who bends down to an infant and speaks to the stammering child, so that the child may learn to speak; the nurse even makes use of gestures: "I have become all things to all men" (1 Cor. 9:22); "As babes in Christ, I fed you with milk, not solid food" (1 Cor. 3:1).

Ὁμειρόμενοι ὑμῶν, that is, attached to you and caring for you, from ὁμοῦ (together) and εἴρω (I join). (Further, Blessed Theophylact says: some have read ἱμειρόμενοι, that is, desiring, but this is incorrect.) Therefore, not only, says the apostle, did we take nothing from you, but we "were willing," that is, we strongly desire to expend for you even our own souls, if need be. Therefore, to impart the gospel is a most precious thing, but to give up one's soul is far more difficult and is a matter of extraordinary love — such is his conclusion.

Lest it seem that he speaks about all this because he labored for them and therefore ought to enjoy honor from them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.

So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves. "The good shepherd lays down his life for the sheep" (Jn. 10:11). Because you had become very dear to us. "I will most gladly spend and be spent for your souls" (2 Cor. 12:15).

Perhaps someone says: Who can always be thinking of God and eternal bliss, since all men must be concerned for food, clothing and the management of their household? God does not bid us be free from all anxiety over the present life, for he instructs us through his apostle: "If any man will not work, neither let him eat." The same apostle repeats the idea with reference to himself when he says: "We worked night and day so that we might not burden any of you." Since God especially advises reasonable thought of food and clothing, so long as avarice and ambition which usually serve dissipation are not linked with it, any action or thought is most rightly considered holy. The only provision is that those preoccupations should not be so excessive that they do not allow us to have time for God, according to the words: "The burdens of the world have made them miserable." SERMONS 45.1.Chrysostom: "The sleep of a working man is sweet, whether he eats little or much." Why does he add, "whether he eat little or much"? Both these things usually bring sleeplessness, namely, poverty and abundance;.… But the effect of hard work is such that neither poverty nor excess disrupt this servant's sleep. Though throughout the whole day they are running about everywhere, ministering to their masters, being knocked about and hard pressed, having little time to catch their breath, they receive a sufficient recompense for their toils and labors in the pleasure of sleeping. And thus it has happened through the goodness of God toward humanity, that these pleasures are not to be purchased with gold and silver but with labor, with hard toil, with necessity and every kind of discipline. Not so with the rich. On the contrary, while lying on their beds, they are frequently without sleep throughout the night. Though they devise many schemes, they do not obtain much pleasure.… For this reason also, from the beginning, God tied the man to labor, not for the purpose of punishing or chastising but for amendment and education. When Adam lived in idle leisure, he fell from paradise, but when the apostle labored abundantly and toiled hard, writing, "In labor and travail, working night and day," then he was taken up into paradise and ascended to the third heaven!

The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.

"For ye remember," he says, "my brethren, our labor and travail." He had said previously, "we might have been burdensome as the Apostles of Christ," as he also says in the Epistle to the Corinthians, "Know ye not that they which minister about sacred things eat of the things of the Temple? Even so also did Christ ordain that they which proclaim the Gospel should live of the Gospel." (1 Cor. ix. 13, 14) But I, he says, would not, but I labored; and he did not merely work, but with much diligence. Observe then what he says; "For ye remember," he has not said, the benefits received from me, but, "our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God." And to the Corinthians he said a different thing, "I robbed other Churches, taking wages of them that I might minister unto you." (2 Cor. xi. 8) And yet even there he worked, but of this he made no mention, but urged what was more striking, as if he had said, I was maintained by others when ministering to you. But here it is not so. But what? "Working night and day." And there indeed he says, "And when I was present with you, and was in want, I was not a burden on any man," and, "I took wages that I might minister unto you." (2 Cor. xi. 8, 9) And here he shows that the men were in poverty, but there it was not so.

And to how much in want and poverty he was testify the fact that once until he had sold his clothing they were not able to buy food for him and for those who were with him, and the constant labour which he did with his hands at nights, in order that he might be a burden upon no man.

He did not say: remember our benefactions, but "labor," and not simply that, but also "toil," that is, labor with great diligence. And not only during the day, but also at night. Such is the zeal and such is the care — so as not to cause anyone to stumble! With the words "so as not to burden any of you," he shows that the Thessalonians were in poverty.

Then when Paul says: for you remember our labor and toil, brethren, he proceeds in accordance with what he had said above, that is: we never used a cloak for greed, for we have asked nothing of you, but an effort, for you remember our labor and toil. And some do indeed labor, but out of comfort seeking; but we do not labor in that manner, but rather with honest hard work. So Paul comments: our labor, not merely for the sake of discipline of the body, but with genuine toil. Therefore Paul adds, you remember our toil. Some people work during the day, but we in reality work night and day. By this remark Paul wishes to protect them from the misleading people who were over-receptive and also from the lethargic people among them: "And we labor, working with our own hands" (1 Cor. 4:12).

On this account he frequently addresses them as witnesses. For "ye are witnesses," he says, "and God also"; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things. Much beyond what was necessary he gives them assurance. Wherefore he says, "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe." It was proper to praise them again. On this account he sets these things before them, which were sufficient to persuade them. For he that stood there in want, and did not receive anything, would much more not receive anything now. "How holily," says he, "and righteously and unblamably we behaved ourselves toward you that believe."

God is a trustworthy witness, but since people do not know whether God testifies to this, he also calls as witnesses those to whom the word is addressed.

Fulfilling all that is required, for this is the meaning of "holy," in place of the expression: with the fear of God.

That is, not extorting money from anyone – demanding exactions of money.

Not offending and not giving occasion for stumbling.

Then whereas among the unbelievers the apostle was called godless and a deceiver, a babbler and utterly senseless.

Then when Paul says: you are witnesses, he remarks on the orthodoxy of his discourse. First, he speaks about the sanctifying influence it may have on a person's life; secondly, he shows how full of concern his teaching was (2:11). So Paul remarks: you are witnesses how holy, that is, how innocently, we conducted ourselves: "Be holy, for I am holy" (Lev. 11:44 and 19:2); and righteous toward our neighbor, as is made evident by "to live sober, upright and godly lives in this world" (Tit. 2:12); and blameless was our behaviour to you believers, which means that you believed because we have done nothing that could have caused anyone to be scandalized. To you believers, individually. It should be noted that sometimes a singular predication has considerable import.

"As ye know how we exhorted and comforted each one of you, as a father doth his own children." Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. "As a father his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory." When he says, "and testifying," then he makes mention of "fathers"; although we testified, it was not violently, but like fathers. "Each one of you." Strange! in so great a multitude to omit no one, neither small nor great, neither rich nor poor. "Exhorting" you, he says; to bear. "And comforting and testifying." "Exhorting," therefore they did not seek glory; and "testifying," therefore they did not flatter. "That ye should walk worthily of God, who calleth you into His own kingdom and glory." Observe again, how, in relating, he both teaches and comforts. For if He hath called them unto His kingdom, if He called them unto glory, they ought to endure all things. We "entreat" you, not that you should grant us any favor, but that you should gain the kingdom of heaven.

Just as a nurse cherishes small children, now also as a father Paul instructs the Thessalonians to increase their abilities and effectiveness as Christians.

Again he calls them witnesses – a sign that he speaks without any arrogance.

Like a father, "For I became your father in Christ Jesus through the gospel" (1 Cor. 4:15); we exhorted each one of you. A similar example is found in Philemon (1:8): "Though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal to you." And encouraged you, through soft spoken words: "To comfort all who mourn; to grant consolation to those who mourn in Sion" (Is. 61:2). In contrast to this it is stated in Ezechiel (34:4) "With force and harshness you have ruled them."

And what were you told? To lead a life worthy of God, that is, that your conduct should be such that it might reflect favorably on the ministers of Christ. "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). Who calls you into his own kingdom and glory, as is evident also in "Honor wisdom, that you may reign for ever" (Wis. 6:21).

For what could happen to me more desirable and more joyful than to be now close to you, that you might embrace me with those hands, which, pure and innocent, and maintaining the faith of the Lord, have rejected the profane obedience? What more pleasant and sublime than now to kiss your lips, which with a glorious voice have confessed the Lord, to be looked upon even in presence by your eyes, which, despising the world, have become worthy

For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

It is remarkable how he left no one without consolation, but said to each one what was needed! They "exhorted" them to endure all things courageously. Therefore, he says, I did not seek glory. Above, the apostle likened himself to a nurse; now he likens himself to a father, showing his love, his authority, and his simplicity. For what father conducts himself proudly before his children?

To exhort (in the Slavonic text – "to testify") – this is already a sign of very strict instruction. Therefore, I, he says, did not flatter. After saying "as a father," he added also the word "exhorted" ("testifying"). For not strictly, he says, but as fathers (testifying) "to walk worthy of God." See how, in recounting what happened before, he both teaches and persuades. For if God calls us into the Kingdom, then we must endure all things.

And what were you told? To lead a life worthy of God, that is, that your conduct should be such that it might reflect favorably on the ministers of Christ. "To lead a life worthy of the Lord, fully pleasing to him" (Col. 1:10). Who calls you into his own kingdom and glory, as is evident also in "Honor wisdom, that you may reign for ever" (Wis. 6:21).

For our word is so made in some way into an articulate sound of the body, by assuming that articulate sound by which it may be manifested to men's senses, as the Word of God was made flesh, by assuming that flesh in which itself also might be manifested to men's senses. And as our word becomes an articulate sound, yet is not changed into one; so the Word of God became flesh, but far be it from us to say He was changed into flesh. For both that word of ours became an articulate sound, and that other Word became flesh, by assuming it, not by consuming itself so as to be changed into it. And therefore whoever desires to arrive at any likeness, be it of what sort it may, of the Word of God, however in many respects unlike, must not regard the word of ours that sounds in the ears, either when it is uttered in an articulate sound or when it is silently thought. For the words of all tongues that are uttered in sound are also silently thought, and the mind runs over verses while the bodily mouth is silent. And not only the numbers of syllables, but the tunes also of songs, since they are corporeal, and pertain to that sense of the body which is called hearing, are at hand by certain incorporeal images appropriate to them, to those who think of them, and who silently revolve all these things. But we must pass by this, in order to arrive at that word of man, by the likeness of which, be it of what sort it may, the Word of God may be somehow seen as in an enigma. Not that word which was spoken to this or that prophet, and of which it is said, "Now the word of God grew and multiplied;" and again, "Faith then cometh by hearing, and hearing by the word of Christ;" and again, "When ye received the word of God which ye heard of us, ye received it not as the word of men but, as it is in truth, the word of God" (and there are countless other like sayings in the Scriptures respecting the word of God, which is disseminated in the sounds of many and diverse languages through the hearts and mouths of men; and which is therefore called the word of God, because the doctrine that is delivered is not human, but divine).

What then? Does that not appear as the beginning of the faith of the Thessalonians, for which, nevertheless, the same apostle gives thanks to God when he says, "For this cause also we thank God without ceasing, because when ye had received from us the word of the hearing of God, ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh in you and which ye believed"? What is that for which he here gives thanks to God? Assuredly it is a vain and idle thing if He to whom he gives thanks did not Himself do the thing. But, since this is not a vain and idle thing, certainly God, to whom he gave thanks concerning this work, Himself did it; that when they had received the word of the hearing of God, they received it not as the word of men, but as it is in truth the word of God. God, therefore, worketh in the hearts of men with that calling according to His purpose, of which we have spoken a great deal, that they should not hear the gospel in vain, but when they heard it, should be converted and believe, receiving it not as the word of men, but as it is in truth the word of God.

"And for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God, which also worketh in you that believe."

It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils? And observe his dignity.

Here the apostle praises the Thessalonians as well. It cannot be said, he says, that we alone act blamelessly in all things, while you showed something inconsistent with what I instructed you; for you listened to us not with the disposition with which one listens to men, but attended to us as though God Himself were instructing you. By "the word of God which you heard" the apostle means the preaching which is believed through the medium of hearing. "How shall they believe in Him of whom they have not heard?" (Rom. 10:14).

How is it evident that you accepted my preaching as the word of God? From your actions, he says, that is, it is revealed in deeds. If you had not accepted it in this way, you would not have endured so courageously so many trials. For just as the apostle himself proves by the dangers he endured that he is no flatterer and no deceiver, so also their measure is revealed from the fact that they endured afflictions.

In what has gone before the Apostle disclosed the character of his coming to them; here he indicates the character of their conversion. In treating this Paul makes two points. First, he shows that they have been perfectly converted as a result of their steadfast faith; secondly, he shows how courageously they persevered amidst tribulations (2:14). Paul first remarks upon their blessings, for which he offers thanks, and then he supplies a reason for this.

So Paul says, and, since I have carefully preached to you, as a father to his children, I therefore thank God as a father does for the welfare of his children: "No greater joy can I have than this, to hear that my children follow the truth" (3 Jn. 1:3). "With thanksgiving" (Phil. 4:6). But for what reason? For this, that when you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God. The preacher should give thanks when his preaching proves to be effective in the lives of his congregation. Paul tells them, you heard the word of God from us, that is, through us: "Let me hear what God the Lord will speak" (Ps. 85:8). "Faith comes from what is heard, and what is heard comes by the preaching of Christ" (Rom. 10:17). You accepted it, that is, you kept it firmly in your heart, not as the word of men; for the words of man are empty: "You desire proof that Christ is speaking in me" (2 Cor. 13:3). "No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God" (2 Pet. 1:21). And why does he give thanks? Because the fact that you have believed, God has worked in you. "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13). "Thou hast wrought for us all our works" (Is. 26:12).

And are we worthy then so much as even to mention the name of Paul? He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils; whilst we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold;—men, as we are, who have been making a study of self-indulgence, who are searching the world over for ease, and who are unable, or rather who are unwilling, to endure even the very shadow of danger, and are as far distant from his wisdom as heaven is from earth? Hence it is too that they who are under us are at so great a distance behind the men of those days; because the disciples of those days were better than the teachers of these, isolated as they were in the midst of the populace, and of tyrants, and having all men on all sides their enemies, and yet not in the slightest degree dragged down or yielding. Hear at least what he saith to the Philippians, "Because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf." And again to the Thessalonians, "For ye, brethren, became imitators of the churches of God which are in Judaea." And again in writing to the Hebrews he said, "And ye took joyfully the spoiling of your possessions." And to the Colossians he testifies, saying, "For ye died, and your life is hid with Christ in God." And indeed to these very Ephesians he bears witness of many perils and dangers. And again in writing to the Galatians, he says, "Did ye suffer so many things in vain? if it be indeed in vain." And you see them too, all employed in doing good. Hence it was that both grace wrought effectually in those days, hence also that they lived in good works.

"For ye," he says, "became imitators of the Churches of God which are in Judaea." This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. "For ye also," he says, "have suffered the same things of your own countrymen, even as they did of the Jews." There is something more in his saying, "as they also did in Judaea"; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, "that ye also suffered the same things." And again, what wonder is it, if to you also, when even to the Lord they dared do such things?

Do you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.

"But Jesus said unto them, A prophet is not without honor, save in his own country." We must inquire whether the expression has the same force when applied universally to every prophet (as if all prophets are dishonored in their own country). Or, it may be the case that because the expression "a prophet" is in the singular, these things were said only about one. If, then, these words are spoken about one person, these things which have been said suffice, if we refer that which was written to the Savior. But if it is a general principle in view, it is not historically true; for Elijah was not dishonored in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But figuratively interpreted, it is absolutely true; for we must think of Judea as their country and Israel as their kindred and perhaps of the body as the house. For all suffered dishonor in Judea from the Israel which is according to the flesh, while they were yet in the body. Thus it is written in the Acts of the Apostles, as Stephen censured the people, "Which of the prophets did not your fathers persecute, who appeared before of the coming of the Righteous One?" And Paul says similar things in his first letter to the Thessalonians: "For you brethren became imitators of the churches of God which are in Judaea in Christ Jesus, for you also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove us out, and please not God, and are contrary to all men."

So that no one would understand by the churches in Judea the Jewish synagogues, he therefore added: "in Christ Jesus," to show more clearly that what is spoken of is the churches of believers.

A great consolation! For if the Jews, zealots of the ancestral law, having once believed, endured so much, then how much more ought you? It is no small proof of the truth of the Gospel that the Jews willingly suffer for that which they themselves formerly persecuted.

Then when he says, for you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea, he shows how courageously they persevered in the midst of tribulations; and in treating this he makes two points. First, he speaks of their trials, in which they stood firm; secondly, of the remedy he proposes to apply (2:17). Again, the first point is divided into two parts. First, Paul commends them for their patience in the face of difficulties; secondly, he reprehends those responsible for the difficulties (2:15).

Consequently, Paul says: you received the word not as the word of men, but as what it really is, the word of God, for you exposed yourselves for its sake even to death. The fact that a man dies for the sake of Christ is testimony to the fact that the words of the faith are the words of God; and, therefore, "martyrs" means the same as "witnesses." In Judea, for it is there that the faith of Christ was first proclaimed: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem" (Is. 2:3). In addition, it was also there that the first persecution of the faith occurred, as is evident from Acts (8:1): "On that day a great persecution arose against the church in Jerusalem." "But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings" (Heb. 10:32). The Thessalonians endured similar difficulties, so Paul remarks: for you suffered the same things from your own countrymen, that is, from the incredulous Thessalonians: "And a man's foes will be those of his own household" (Matt. 10:36).

"Who both killed the Lord," he says-but, perhaps, they did not know Him,-assuredly they did know Him. What then? Did they not slay and stone their own prophets, whose books even they carry about with them? And they did not do this for the sake of truth. There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth's sake, and be troubled on that account. "And drave out us," he says. And we also, he says, have suffered numberless evils. "And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved." "Contrary to all men," he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world. They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation. What wonder if they have done such things also to you, when they have done them even in Judaea? "Forbidding us to speak to the Gentiles, that they might be saved." It is a mark of envy therefore to hinder the salvation of all. "To fill up their sins alway. But the wrath is come upon them to the uttermost." What is "to the uttermost"? These things are no longer like the former. There is here no return back, no limit. But the wrath is nigh at hand. Whence is this manifest? From that which Christ foretold. For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished. And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he hath cut short the delay, by saying, "The wrath," showing that it was long ago due, and predetermined, and predicted.

Even in brief works there is much pungency? The Jews had slain their prophets. I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets whom he is destroying? What injury did Israel commit against him in slaying those whom he too has reprobated, since he was the first to pass a hostile sentence on them? But Israel sinned against their own God.

And what is surprising in that they mistreated their own countrymen, when they even killed the Lord? See what a consolation it is to be a partaker with Christ in sufferings! Therefore Paul also always points this out in trials.

But someone will say that they did not recognize the Lord. So what? Did they not recognize their own prophets, whose books they carry everywhere? How then did they kill them too? From this it is evident that they do nothing as zealots for the truth, but rather rage against the truth.

The apostles, your teachers. Therefore you, as disciples, ought to endure all things, having these examples before your eyes.

For how could they please Him whose Son they killed, and before that had also killed the prophets?

Then when Paul observes, who killed both the Lord Jesus, he rebukes the Jews who started the persecution. First, he recalls their sin, and then the reason for the sin (2:16). In regard to the first point Paul does three things: first, he treats their sin in relation to God's ministers; secondly, with reference to God Himself; and thirdly as relating to the entire human race.

The ministers of God are those who preach, namely, Christ, the prophets and the apostles. Preaching is performed by Christ as the one from whom the doctrine originates, by the prophets who prefigured this doctrine, and by the apostles who carry out the injunction to preach.

Paul first makes reference to Christ when he says: who killed the Lord Jesus, as is clear from Matthew (21:38): "This is the heir; come, let us kill him." That it was the Gentiles who killed him is not a valid objection, for the Jews with their own words asked Pilate to kill him: "My heritage has become to me like a lion in the forest, she has lifted up her voice against me" (Jer. 12:8). Paul then speaks of the prophets when he mentions: and the prophets. "Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered" (Acts 7:52). Paul next speaks of the apostles when he comments: and drove us out, that is, the apostles. "Beware of men, for they will deliver you up to councils, and flog you in their synagogues" (Matt. 10:17).

Secondly, Paul mentions the sin of the Jews in its relation to God, with the words: and displease God, although they may think that through this they do a service to God, as is evident in John 16. Actually, because they do not have zeal for God in accordance with knowledge, they are not pleasing to God, since they do not act in keeping with right faith and "without faith it is impossible to please him" (Heb. 11:6); "therefore the anger of the Lord was kindled against his people, and he stretched out his hand against them and smote them" (Is. 5:25).

Thirdly, Paul considers their sin in its relation to the whole human race, when he says: and oppose all men. "His hand against every man and every man's hand against him" (Gen. 16:12).

For if salvation must be preached to the whole world, and they oppose this, then they are common enemies of the world. Only extraordinary envy would hinder the common salvation.

This, he says, they did and continue to do to the ancient prophets, then to Christ, and finally to us as well, in order to show that they are hastening to reach the full measure of sins, their utmost limit.

That is, for them there will no longer be what was before; there will be no return from captivity, nor will they take possession of their land, but to the end the wrath of God will remain upon them. The word "wrath" (ἡ ὀργή) with the article shows that they deserved it, that it was appointed and foretold. Having comforted the Thessalonians by pointing out that they have many fellow-partakers in trials, he now also comforts them by pointing out that their oppressors will be punished.

Thirdly, Paul considers their sin in its relation to the whole human race, when he says: and oppose all men. "His hand against every man and every man's hand against him" (Gen. 16:12). And they are antagonistic, because they prohibit and impede the preaching to the Gentiles, and also the conversion of the Gentiles. In Acts 10 and 11 Peter is criticized for having gone to Cornelius; also in Luke 15 the elder son, the Jewish people, is disturbed because the younger son, the Gentile people, is received by the father. "Woe to him who says to a father, 'What are you begetting'" (Is. 45:10). "Would that all the Lord's people were prophets" (Num. 11:29).

The reason for this sin is found in the divine permission, by which God wills that they fill up the measure of their sins. Indeed, for all things which come about, either good or bad, there is a certain measure, because nothing is infinite; and the measure of all these things is in God's foreknowledge. The measure of good things is what it prepares, for "grace was given to each of us according to the measure of Christ's gift" (Eph. 4:7); the measure of evil things, however, is what it permits, for if some are evil, they are not as evil as they want, but as God permits. And, therefore, they live until they attain that which God permits: "Fill up, then, the measure of your fathers" (Matt. 23:32). So Paul says: so as always to fill up the measure of their sins. For after the suffering of Christ, God gave the Jews forty years to repent, but they were not converted; rather they multiplied their sins. God did not permit this to go on, so Paul states: but God's wrath has come upon them until the end. "For great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us" (2 Kings 22:13). "For great distress shall be upon the earth and wrath upon this people" (Lk. 21:23). And you should not think that this wrath shall last for one hundred years only, but until the end of the world, when all the Gentiles will have embraced the Christian religion, and then all of Israel shall be saved, as it appears from Rom. 10, Lk. 19:44, 21:6, and Matt. 24:2: "There will not be left here one stone upon another, that will not be thrown down."

"But we, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire."

He has not said "separated," but what was much more. He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love. Because he had said above, "as a father his children," "as a nurse," here he uses another expression, "being made orphans," which is said of children who have lost their fathers. And yet they were made orphans. "No"-he says-"but we. For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel." From this also he shows his own despondency on account of their separation. And this we cannot say, he says, that we have waited a long period, but "for a short time," and that "in presence, not in heart." For we always have you in our mind. See how great is his love Although having them always in his heart, he sought also their presence face to face. Tell me not of your superlative philosophy This is truly fervent love; both to see, and to hear, and speak; and this may be of much advantage. "We endeavored the more exceedingly." What is "more exceedingly"? He either means to say, "we are vehemently attached to you," or, "as was likely, being bereaved for a season, we endeavored to see your face." Observe the blessed Paul. When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself. For in loving them, he was like some mad person, not to be restrained, nor to command himself in his affection.

Here the apostle speaks of love. Above he said: "as a father his children" (v. 11) and: "as a nurse" (v. 7), and here "being separated" (in the Slavonic text – "having been orphaned"), which is characteristic of children seeking their parents. This is so that we might understand from this how strongly he loved them. But at the same time he also hints at the sorrow in which he found himself on account of the separation. And it cannot be said, he says, that we remained separated for a long time; on the contrary, for a comparatively short and brief period, so that it could be considered almost as one hour.

And moreover, it is not in heart, he says, that we were separated from you, but in face. But even carrying you constantly in our heart, we experience sorrow that we are deprived of the opportunity to see you bodily. Notice also that those who love intensely have a need to see their loved ones in person, from which their love is strengthened even more.

Most of all he was eager to see those left behind for a short time. Pay attention to the love: not for any other reason, he says, do I desire to come, but to see your face.

Then when Paul says, but since we were bereft of you, brethren, for a short time, he shows the remedy that he proposed to apply for them, namely, that he will personally go to them. In regard to this he makes three points: first, he discusses his proposed visit; secondly he treats the obstacle to his visit (2:18); thirdly, he gives the reason why he wanted to go (2:19).

So Paul says: but since we were bereft of you, either on account of your tribulations, or because we were separated from you in conversation, that is, missing the opportunity for conversation, and in person, that is, not being able to enjoy your company. Both of these things require the presence of a friend because it is consoling. But not in heart, for we are present in heart, as is evident from 1 Cor. (5:3): "For though absent in body I am present in spirit." We endeavored the more eagerly and with great desire to see you face to face, that we may be present also in body as we are in our heart; "I have longed for many years to come to you" (Rom. 15:23).

Paul, the chosen vessel, chastised his body and brought it into subjection, lest after preaching to others he himself should be found a reprobate. He relates that there was given to him "a thorn in the flesh, a messenger of Satan to buffet him." And to the Corinthians he writes: "But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ." And elsewhere he says, "Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, to keep Satan from gaining the advantage over us, for we are not ignorant of his designs." And again, "No temptation has overtaken you that is not common to man, but God is faithful, and he will not let you be tempted beyond your strength; but with the temptation will also provide the way of escape, that you may be able to endure it." And "Let anyone who thinks that he stands take heed lest he fall." And to the Galatians, "You were running well; who hindered you from obeying the truth?" And elsewhere: "We greatly desired to have come unto you, I Paul once and again; and Satan hindered us."

Do thou also, when about to perform any duty to God, look forward to manifold dangers, manifold punishments, manifold deaths; and be not surprised, nor be disturbed, if such things happen. For it is said, "My Son, if thou come to serve the Lord, prepare thy soul for temptation." For surely no one choosing to fight, expects to carry off the crown without wounds! And thou, therefore, who hast undertaken to wage a complete combat with the devil, think not to pursue a life without danger, and full of luxury! God hath not pledged to thee His recompense and His promise here; but everything that is splendid for thee in the future life! Be glad and rejoice then, if when thou hast thyself done any good action, thou receive the contrary, or if thou see another suffering this; inasmuch as this becomes to thee the source of a higher recompense! Do not be downcast: nor give up thy zeal, nor become the more torpid; but rather press onward with more eagerness; since even the Apostles, when they preached, although scourged, stoned, and constant inmates of the prisons, did not only after deliverance from dangers, but also in those very dangers, announce with greater forwardness the message of Truth. Paul is to be seen in prison, yea, even in chains, instructing and initiating: and moreover doing the very same in a court of justice, in shipwreck, in tempest, and in a thousand dangers. Do thou too imitate these saints, and cease not from good works, so long as thou art able; and although thou seest the devil thwarting thee ten thousand times, never fall back! Thou perchance, bearing with thee thy wealth, hast met with shipwreck; but Paul carrying the word, far more precious than all wealth, was going to Rome, and was wrecked; and sustained innumerable hardships. And this he himself signified, when he said, "Many times we desired to come unto you, but Satan hindered us." And God permitted it; thus revealing the more abundantly His power, and showing that the multitude of things which the devil did, or prevented from being done, neither lessened nor interrupted the preaching of the Gospel.

"Wherefore we would fain have come unto you, I Paul once and again, and Satan hindered us."

Which is the part of love; yet here he mentions no other necessity but "that we might see you."

What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22); and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. (Acts xvi. 7) And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, "Wherefore having no more place in these parts" (Rom. xv. 23), and, "To spare you I forbare to come unto Corinth." (2 Cor. i. 23) But here nothing of this sort. But what? That "Satan hindered" him. "Even I Paul," he says, "both once and again." Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. "I Paul," he says, instead of Although no others. For they indeed were only willing, but I even attempted it.

What are you saying? Satan hindered? Exactly so; for this was not a work of God. In the Epistle to the Romans he says that God hindered (Rom. 1:13, 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that this was the work of the Spirit (see 2 Cor. 1:15, 22). But here it is simply the work of Satan, who brings about strong and sudden temptations, of course by God's permission. See how he boasts of his love, showing that he loved them more than all others, which is why he says: "I, Paul," that is, although the others with me also desired to come to you, I even resolved to do so.

When Paul says we, he intends a plural meaning, because he writes in the name of three persons, that is, in his own name, and that of Silvanus, and of Timothy. Therefore Paul says: we wanted to come to you, all of us perhaps once, but I Paul, again and again, that is twice, as I proposed; but Satan hindered us, that is, set up obstacles, perhaps through violent winds, as in: "Four angels standing at the four corners of the earth, holding back the four winds of the earth" (Rev. 7:1).

For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed the decision and took counsel because of his family? Or blessed Paul, who, the moment the stewardship was entrusted to him, "did not immediately consult with flesh and blood"? For although he said, "I am not worthy to be called an apostle," yet, knowing what he had received and fully aware of the giver, he wrote, "For woe is me if I do not preach the gospel." But, as it was "woe to me" if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and did not shrink from proceeding to Rome or even going as far as the Spains, in order that the more he labored, he might receive so much the greater reward for his labor. He boasted then that he had fought the good fight and was confident that he should receive the great crown.

What then is my defence? If it be false, you must convict me, but if true, you on behalf of whom and in whose presence I speak, must bear witness to it. For you are my defence, my witnesses, and my crown of rejoicing, if I also may venture to boast myself a little in the Apostle's language. This flock was, when it was small and poor, as far as appearances went, nay, not even a flock, but a slight trace and relic of a flock, without order, or shepherd, or bounds, with neither right to pasturage, nor the defence of a fold, wandering upon the mountains and in caves and dens of the earth, scattered and dispersed hither and thither as each one could find shelter or pasture, or could gratefully secure its own safety.… Such then was once this flock, and such it is now, so healthy and well grown, and if it be not yet in perfection, it is advancing towards it by constant increase, and I prophesy that it will advance.

He that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this: God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder. And if thou wilt, see this also in our case who address you. For my profit depends on thee, and thy advantage on me. Thus, on the one hand it profits thee to be taught the things that please God, but with this have I been entrusted, that thou mightest receive it from me, and therefore mightest be compelled to run unto me; and on the other hand it profits me that thou shouldest be made better: for the reward which I shall receive for this will be great; but this again lieth in thee; and therefore am I compelled to follow after thee that thou mayest be better, and that I may receive my profit from thee. Wherefore also Paul saith, "For what is my hope? are not even ye?" And again, "My hope, and my joy, and the crown of my rejoicing." So that the joy of Paul was the disciples, and his joy they had. Therefore he even wept when he saw them perishing.

"For what is our hope, or joy, or crown of glorying? Are not even ye before our Lord Jesus at His coming? For ye are our glory and our joy."

Are the Macedonians, tell me, thy hope, O blessed Paul? Not these alone, he says. Therefore he has added, "Are not ye also?" For "what," he says, "is our hope, or joy, or crown of glorying"? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. "And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said "ye," but "ye also" together with the others.

I entreat you, therefore, by the mercies of the Lord, aid with your prayers him whom you have sought out by your solicitations, that both the Spirit of grace may abide in me and that your judgment may not change. May He who inspired you with such unanimity of purpose, vouchsafe to us all in common the blessing of peace: so that all the days of my life being ready for the service of Almighty God, and for my duties towards you, I may with confidence entreat the Lord: "Holy Father, keep in Thy name those whom Thou hast given me:" and while you ever go on unto salvation, may "my soul magnify the Lord," and in the retribution of the judgment to come may the account of my priesthood so be rendered to the just Judge, that through your good deeds you may be my joy and my crown, who by your good will have given an earnest testimony to me in this present life.

Good teachers are accustomed to locate every hope and joy and crown in the progress of their students.

And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming? " Likewise: "Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints.

Are not these the words of mothers burning with the tenderest love, speaking with little children? The word "crown" was not enough for him to show his fervor, but he added also "of boasting." For in you, he says, I hope that on account of you I shall be deemed worthy of great boldness before Christ, and of joy for the very reason that you both now are and then will be for me a "crown of boasting," that is, a crown of brilliant glory.

What then? Are the Thessalonians alone your hope, holy Paul? No, not they alone. Therefore he also said "you too," showing that there were others as well.

Then when Paul says: for what is our hope, he gives the reason for his proposal. First, in regard to the future; secondly, in regard to the present (2:20). Paul says: I desire to see you and I give thanks for your blessings which are our hope; for it is on account of these blessings that we hope for rewards from God, when He shall come to render to every one according to his deeds. For the greatest reward of the preacher comes from those whom he has converted. Or joy, because their joy is the Apostle's joy, just as their goodness is the Apostle's goodness; for the goodness of the effect is accounted for by the goodness of the cause. Or crown of boasting, because as a result of their struggles he who encouraged them to struggle shall be decorated; for the commander who led the soldiers to combat is decorated: "He who disciplines his son will profit by him, and will boast of him among acquaintances" (Sir. 30:2). I ask what is this hope; is it not you? Yes, assuredly: in the future, that is, before our Lord Jesus at his coming.

How glorious to bring such a church to Christ, and one so well-skilled at that!

But also in the present, for you are, among all the faithful, our glory: "I would rather die than have any one deprive me of my ground for boasting" (1 Cor. 9:15); and joy, for which reason Paul rejoices over their good fortune in the present.