“"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)”

“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.”

“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).”

“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).”

“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.”

“For Paul's work found its source in power, mighty power, power that surpassed mere human diligence. For Paul brought three qualifications to the preaching of the word: a fervent and adventurous zeal, a soul ready to undergo any possible hardship and the combination of knowledge and wisdom. Even with Paul's love of the difficult task, his blameless life would have accomplished little had he not also received the power of the Spirit. Examine the matter from Paul's own words: "That our ministry not be blamed." And again, "For our exhortation is not founded on error, nor uncleanness, nor guile nor hidden under a cloke of covetousness." Thus you have seen his blamelessness. And again, "For we aim at what is honorable, not only in the sight of the Lord but also in the sight of men." … Without this, Paul's work would have been impossible. People were not converted because of Paul's miracles; no, it was not the miracles that produced faith, nor did Paul base his high calling upon the miraculous but upon other grounds: a man must be irreproachable in conduct, prudent and discreet in his dealings with others, regardless of the dangers involved, and apt to teach. These were the qualifications that enabled Paul to reach his goal.”

“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).”

“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.”

“Therefore, our good Master has taught us by his apostle not to live right and to do right in order to be praised by men, that is, not to make the praise of men our motive for doing right, yet for the sake of men we are to seek what is worthy of praise. Even when good men are praised, the benefit falls more on those who praise than on those who are praised. For, as far as the latter are concerned, it is enough for them that they are good. But the former, whose advantage it is to imitate the good, are to praise the good because they give evidence that those whom they praise sincerely are pleasing to them. Thus the apostle says in a certain passage: "If I pleased men, I should not be the servant of Christ." In another passage he says: "Please all men in all things as I also in all things please all men," but he gives the reason: "not seeking that which is profitable to myself but to many that they may be saved."”

“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."”

“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.”

“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).”

“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 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."”

“"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 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."”

“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).”

“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.”

“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!”

“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.”

“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”

“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).”

“"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.”

“We may compare the manner in which our own word is made as it were the speech produced by our body, through assuming that speech as a means of displaying itself to human senses, with the assumption of flesh by the Word of God as a means of displaying himself to human senses. Even as our human words are human thoughts not yet not changed into speech, so the Word of God was made flesh, but most assuredly not changed into flesh. Our words become vocalized. So the divine Word becomes flesh by an assumption of the outward form and not by a transformation of one thing into another. He, therefore, who desires to arrive at some sort of likeness—unlike as it must be at many points—of the Word of God, should not regard as final the human word that sounds upon the ear, either in its vocal utterance or in the unspoken thinking of it. The words of every audible language may also be the subject of thought without being vocalized. Poems may be repeated mentally, while the bodily mouth remains silent. Not only the series of syllables but the notes of tunes, material as they are, and addressed to the material sense which we call hearing, may be presented through their material images to the thinking mind which rehearses them all in silence. We must go beyond all this to arrive at the human word which may furnish some small measure of likeness for comprehending, as in an enigma, the Word of God. We speak here not of that word which came to one or another of the prophets, of which it is said that "the word of God grew and multiplied"; or again that "faith comes of hearing, and hearing through the word of Christ"2; or again: "when you received from us the word of the hearing of God, you received it not as the word of men but as it is in truth, the word of God." There are numberless instances in the Scriptures where similar statements are made about the word of God, which is scattered in the sounds of many different languages through the hearts and minds of men. But it is called the word of God, therefore, because a divine and not a human doctrine is handed down.”

“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).”

“"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."”

“Are we worthy, then, so much as even to mention the name of Paul? He had, in addition, the help of grace, yet did not presume that grace eliminated the need to take chances. We, on the other hand, who are destitute of the confidence grace brings, on what basis, tell me, do we expect either to preserve those who are committed to our charge or to gain those who have not come to the fold? We, indeed, are those who have been making a study of self-indulgence, who are searching the world over for ease and who are unable or rather unwilling to endure the slightest hint of danger. We are as far distant from Paul's wisdom as earth is from heaven. So it is, too, that they who are under us fall so far short of the men of those days. The reason is that the disciples of those days were better than the teachers of the present, isolated as they were in the midst of the populace, tyrants, surounded by enemies on all sides, and yet not in the slightest degree dragged down or giving up. Hear at least what Paul says to the Philippians: "Because to you it has 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 you, brethren, became imitators of the churches of God which are in Judea." … And you see them too, all employed in doing good. And so in those days grace worked effectually, and they also lived in good works.”

“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).”

“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.”

“"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.”

“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).”

“You, too, when you are about to perform any duty for God, expect manifold dangers, punishments, deaths. Don't be surprised or disturbed if such things happen. For it is said, "My Son, if you come to serve the Lord, prepare your soul for temptation." For surely no one choosing to fight, expects to carry off the crown without wounds! And you, therefore, who have decided to wage full combat with the devil, don't think to pursue such a life without danger, expecting luxury instead! God has not pledged to you his recompense and promise for this life. These splendid things await you in the future life! Be glad and rejoice then, if when you have yourself done any good action, you receive evil in return … inasmuch as your suffering is the source of a higher recompense!… We see Paul in prison, yes, even in chains, instructing and initiating. He does the very same in a court of justice, in shipwreck, in tempest and in a thousand dangers. You also imitate these saints, and as long as you are able continue in your good works. Although you see the devil thwarting you ten thousand times, never fall back! Perhaps you have lost your wealth in a shipwreck. Remember Paul, carrying God's word, a message far more precious than all material wealth, was traveling to Rome and was wrecked, and sustained innumerable hardships. And this principle he himself signified when he said, "Many times we desired to come to you, but Satan hindered us." And God permitted it, thus revealing more abundantly his power.”

“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."”

“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 defense? 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 defense, 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, no, not even a flock, but only a trace and relic of a flock, without order, shepherd or boundaries, with neither the right to pasture nor the defense of a sheepfold. Instead, you were wandering upon the mountains, in caves and dens of the earth, scattered and dispersed hither and yon as each one could find shelter or pasture or could gratefully secure its own safety.… Such then was the condition of this flock. Now it is so healthy and well grown that if it is not yet perfect, it is advancing toward perfection by constant growth, and I prophesy that it will advance.”

“He who will not seek in the well-being of his neighbor his own benefit will not attain to the crown for this reason: God himself has so decided that human beings should be mutually bound together. When one awakens a sleeping child and asks him to follow his brother, left to himself he is often unwilling. If, however, we place in his brother's hand an object the child desires, he will pursue his brother to obtain what he desires. It is the same case here. God has placed our benefit in the hand of our neighbor so that we will pursue one another and not be torn apart.If you wish, apply this illustration to the one who addresses you today. For my benefit depends on you, as yours does on me. Thus, on the one hand, it is to your profit to be taught the things that please God, for these things have been entrusted to me that you might receive them from me and therefore might be compelled to run to me. On the other hand, it is to my benefit that you should be made better: for the reward which I shall receive for this will be great. This again, however, lies in you; and therefore am I compelled to follow after you that you may improve and that I may profit from your improvement. And so also Paul says, "For what is my hope? Are not you that?" And again, "My hope and my joy, and the crown of my rejoicing."”

“I beg you, therefore, "by the mercy of the Lord," help with your prayers the one for whom you have voted with your desires. Pray that the "Spirit" of grace "might remain in me" and that you might not begin to reconsider your decision. May the one who has instilled in you an eager longing for agreement provide for us all the shared benefit of peace. I could then be made fit for serving almighty God and for surrendering myself to you for the rest of my life, entreating the Lord with confidence, "Holy Father, keep in your name the ones you have given me." While you continually make progress toward salvation, "my soul could" then "proclaim the greatness of the Lord." In the compensation of the judgment that is to come, the reckoning of my priesthood could take its stand before the just Judge in such a way that, through your good works, "you" might be "a joy" to me, and "you a crown." You have already given sincere testimony about the present life by your good will.”

“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.”