1 Tessalonicenses 3
John Chrysostom · Comentário Patrístico (catena)
1 Tessalonicenses 3:1
"Therefore when we could bear it no longer, we were willing to be left at Athens alone. And Paul sent two of those who ministered to him," both to announce his coming and to make them more eager.… Do you see how God permits trials, and by them stirs up and awakens the disciples and makes them more energetic? Then let us not sink down under trials: for he himself will "also make the way of escape, that we may be able to bear them." Nothing so makes friends and rivets them so firmly as affliction; nothing so fastens and joins the souls of believers; nothing is so timely for us teachers in order that the things said by us may be heard. For when the hearer is living an easy life, listless and indolent, those who try to teach him only annoy him. But when he is in affliction and distress, he longs to hear his teachers. For when he is distressed in his soul, he seeks comfort from all directions in his affliction. And the preaching brings no small comfort. — HOMILIES ON THE ACTS OF THE APOSTLES 42
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"Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone. And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ." Instead of saying, "we chose." And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ. "To establish you, and to comfort you concerning your faith." — Homily on 1 Thessalonians 3
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"Therefore I ask that you not be discouraged by my tribulations for you, which are your glory." How are Paul's tribulations "for them"? How are they "their glory"? It is because God so loved them that he gave even the Son for them and afflicted his servants for them. Paul was in prison so that they might attain so many blessings. Surely this comes from God's exceeding love toward them. It illustrates what God also says concerning the prophets, "I have slain them by the word of my mouth." But why were they fainting through another's affliction? He means they were troubled and distressed. Paul says the same things when writing to the Thessalonians: "that no one be moved by these afflictions." For we should rejoice in afflictions rather than grieve in them. If you find consolation in being warned beforehand, we tell you that here we have tribulation. And why you ask? Because the Lord has ordered it so. — HOMILIES ON EPHESIANS 7
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"That no man be moved by these afflictions; for yourselves know that hereunto we are appointed. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know." What then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that "Satan hindered us," always saying this; "both once," he says, "and again I would have come to you," and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, as when he sees his general wounded. "To establish you," he says; not that they were at all deficient in faith, nor that they required to learn anything. Ye ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, "Now I have told you before it came to pass, that when it is come to pass ye may believe." (John xiv. 29) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul fore-knowing, foretold to them, "we are about to be afflicted," "as it came to pass, and ye know." He not only says that this came to pass, but that he foretold many things, and they happened. "Hereunto we are appointed." So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, "for hereunto we are appointed." Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, "Hereunto we are appointed." And we, as if we were appointed for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man. — Homily on 1 Thessalonians 3
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"For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain." A Question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question? "For this cause," he says, "when I could no longer forbear, I sent Timothy that I might know your faith." What sayest thou? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, "Being bereaved of you for a short season." He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith, "lest," he says, "the tempter had tempted you, and our labors should be in vain." What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them. And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble. What means, "Lest by any means the tempter had tempted you"? Dost thou see that to be shaken in afflictions proceeds from the devil, and from his seduction? For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means. "And our labor," he says, "should be in vain." Wherefore! for even if they were turned aside, it was not through thy fault, not through thy negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain. "Lest by any means the tempter had tempted you." But he tempts, not knowing whether he shall overthrow. Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch? Let us all hear, how Paul labored. He does not say work, but "labor"; he does not say, and you be lost, but "our labor." So that even if anything had happened, it would be happening with some reason. But that it did not happen was a great wonder. These things indeed we expected, he says, but the contrary happened. For not only did we receive from you no addition to our affliction but even consolation. — Homily on 1 Thessalonians 4
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"But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you." "Brought us glad tidings," he says. Do you see the excessive joy of Paul? he does not say, brought us word, but "brought us glad tidings." So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. "And that ye have," he says, "good remembrance of us always, longing to see us, even as we also to see you." That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, "ye have good remembrance of us." Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. "Longing to see us," he says, "as we also to see you." And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation. — Homily on 1 Thessalonians 4
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"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord." What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered. Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. Through you, he says, we were comforted; you confirmed us. And yet the reverse was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. You have anointed us, he says, you have caused us to breathe again; you have not suffered us to feel our trials. And he has not said, we breathe again, nor we are comforted, but what? "Now we live," showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life. How else could any one have set forth either the sorrow for the weakness of one's disciples, or the joy? He has not said we rejoice, but "we live," the life to come. So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss. — Homily on 1 Thessalonians 4
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The attitude of a teacher should be such as to regard his disciples as everything. "Now we live," Paul says, "if you stand fast in the Lord." And again, "What is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ?" You see Paul's concern in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it is right for their children to show deep affection for them. For he says, "Obey those that rule over you, and submit yourselves; for they watch for your souls as they that must give account." — HOMILIES ON SECOND TIMOTHY 2
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Let us imagine a person occupying a place of honor in a king's court. He possesses vast wealth, great power, a birthplace excelling others, distinguished ancestors and the admiration of all people. Examine the matter. Is not this person more of a slave than all others? And let us compare him to not merely a slave but a slave's slave—for many servants have slaves.… But our circumstances are different. If one fares poorly, there are many to grieve with him. Should he obtain distinction, many to find pleasure with him. Not so with the apostle Paul. "For if one member suffers, all the members suffer; or if one member is honored, all the members rejoice." Paul's words of admonition vary with the situation. "What is my hope or joy? Are not you it?" At another, "Now we live, if you stand fast in the Lord"; at another, "Out of much affliction and anguish of heart I wrote unto you"14; and "Who is weak, and I am not weak? Who is offended, and I burn not?" — HOMILIES ON MATTHEW 58.4-5
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"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?" Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness. "Night and day," he says, "praying exceedingly." This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying exceedingly." Observe the excess; "that we may see your face, and may perfect that which is lacking in your faith." Here there is a great question. For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judaea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behoved them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, "I have sent," he says, "Timothy to confirm you," but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming. — Homily on 1 Thessalonians 4
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"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you." This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer. This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. "And the Lord make you to increase and abound." Do you see the unrestrainable madness of love that is shown by his words? "Make you to increase and abound," instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. "Even as we do also toward you," he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. "Even as we do also toward you." — Homily on 1 Thessalonians 4
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"To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to stablish you, but your hearts. "For out of the heart come forth evil thoughts." (Matt. xv. 19) For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart; and to be pure of these things is holiness. For indeed chastity is properly by preeminence called holiness, since fornication and adultery is also uncleanness. But universally all sin is uncleanness, and every virtue is purity. For, "Blessed," it is said, "are the pure in heart." (Matt. v. 8) By "the pure" He means those who are in every way pure. For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, "O Jerusalem, wash thine heart from wickedness." (Jer. iv. 14) And again, "Wash you, make you clean, put away the wickednesses from your souls." (Isa. i. 16, Sept) He did not say "fornications," so that not only fornication, but other things also defile the soul. "To establish your hearts," he says, "unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, "in the sight of God," for this is sincere virtue-not in the sight of men? It is love then that makes them unblamable. For it does make men really unblamable. — Homily on 1 Thessalonians 4