The sincerity of the apostle’s preaching the gospel to them and of their receiving it.
No calleth euen them selues to vvitnes, that his preaching vnto them vvas as he said, in most commendable maner. 〈◊〉 And againe on the other side he thanketh God for their maner of receiuing it: that is, vvith al ioy, notvvithstanding the persecution of their ovvne citizens.
1For yourselves know, brethren, our entrance in unto you, that it was not in vain:Imperocchè voi stessi sapete, fratelli, come non senza frutto fa il nostro venir tra di voi:FOR your selues knovv, brethren, our entrance vnto you, that it vvas not vaine:Nam ipsi scitis, fratres, introitum nostrum ad vos, quia non inanis fuit: 2But having suffered many things before and been shamefully treated, (as you know) at Philippi, we had confidence in our God, to speak unto you the gospel of God in much carefulness.Ma avendo prima sofferti patimenti, e strapazzi (come sapete) in Filippi, avemmo fidanza nel nostro Dio di parlare a voi del vangelo di Dio tra molti contrasti.but hauing suffered before and been abused vvith contumelies (as you knovv) at Philippi, vve had confidence in our God, to speake vnto you the Gospel of God in much carefulnes.sed ante passi, et contumeliis affecti (sicut scitis) in Philippis, fiduciam habuimus in Deo nostro, loqui ad vos Evangelium Dei in multa sollicitudine. 3For our exhortation was not of error, nor of uncleanness, nor in deceit.Conciossiachè la nostra esortazione non (fu) a favor dell'errore, né della malizia, né della frode,For our exhortation vvas not of errour, nor of vncleannesse, nor in deceite:Exhortatio enim nostra non de errore, neque de immunditia, neque in dolo, 4But as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men but God, who proveth our hearts.Ma nello stesso modo, che fummo da Dio approvati, perché confidato a noi fosse il vangelo: così parliamo, non come per piacere agli uomini, ma a Dio, che disamina i nostri cuori.but as vve vvere approued of God that the Gospel should be committed to vs, so vve speake: not as pleasing men, but God, vvho proueth our hartes.sed sicut probati sumus a Deo ut crederetur nobis Evangelium: ita loquimur non quasi hominibus placentes, sed Deo, qui probat corda nostra. 5For neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (God is witness):Imperocché il nostro linguaggio non fu giammai di adulazione, come sapete: né pretesto all'avarizia: Dio è testimone:For neither haue we been at any time in the vvord of adulation, as you knovv: nor in occasion of auarice, God is vvitnes:Neque enim aliquando fuimus in sermone adulationis, sicut scitis: neque in occasione avaritiæ: Deus testis est: 6Nor sought we glory of men, neither of you, nor of others.Né cercammo gloria dagli uomini, né da voi, né da altri.nor seeking glorie of men, neither of you, nor of others.nec quærentes ab hominibus gloriam, neque a vobis, neque ab aliis.
7Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children:Potendo noi essere a voi di peso come Apostoli di Cristo: ci facemmo piccolini tra di voi come nutrice, che al sen si stringa i suoi figli.Vvhereas vve might haue been a burdē to you, as the Apostles of Christ: but vve became children' in the middes of you, as if a nource I should cherish her children:Cum possemus vobis oneri esse ut Christi apostoli: sed facti sumus parvuli in medio vestrum, tamquam si nutrix foveat filios suos. 8So desirous of you, we would gladly impart unto you not only the gospel of God but also our own souls: because you were become most dear unto us.Così noi amandovi teneramente, bramavamo di dare a voi non solo il vangelo di Dio, ma le stesse anime nostre: perché siete divenuti carissimi a noi.so hauing a desire to you, vve would gladly deliuer vnto you not only the Gospel of God, but also our ovvne soules: because you are become most deere vnto vs.Ita desiderantes vos, cupide volebamus tradere vobis non solum Evangelium Dei, sed etiam animas nostras: quoniam carissimi nobis facti estis. 9For you remember, brethren, our labour and toil: working night and day, lest we should be chargeable to any of you, we preached among you the gospel of God.Imperocché voi vi ricordate, o fratelli, delle nostre fatiche, e stanchezze: lavorando dì, e notte, per non dar in comodo a veruno di voi, abbiam predicato tra voi il vangelo di Dio.For you are mindeful, brethren, of our labour and toile. day & night vvorking, lest vve should charge any of you, vve preached among you the Gospel of God.Memores enim estis, fratres, laboris nostri, et fatigationis: nocte ac die operantes, ne quem vestrum gravaremus, prædicavimus in vobis Evangelium Dei. 10You are witnesses, and God also, how holily and justly and without blame we have been to you that have believed:Testimoni siete voi, e Dio, quanto santamente, e giustamente, e senza doglianza ci diportammo con voi, che avete creduto:You are vvitnesses and God, hovv holily and iustly and vvithout blame, vve haue been to you that did beleeue.Vos testes estis, et Deus, quam sancte, et juste, et sine querela, vobis, qui credidistis, fuimus: 11As you know in what manner, entreating and comforting you (as a father doth his children),Siccome sapete, in qual modo ciascheduno di voi (come fa un padre co' suoi figliuoli)as you knovv in vvhat maner we desiring and comforting you,sicut scitis, qualiter unumquemque vestrum (sicut pater filios suos) 12We testified to every one of you that you would walk worthy of God, who hath called you unto his kingdom and glory.Vi andavano pregando, e confortando, e scongiurando a camminare in maniera degna di Dio, il quale vi ha chiamati al suo regno, e alla gloria.haue adiured euery one of you (as a father his children) that you vvould vvalke vvorthie of God, vvho hath called you into his kingdom and glorie.deprecantes vos, et consolantes, testificati sumus, ut ambularetis digne Deo, qui vocavit vos in suum regnum et gloriam.
13Therefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed.Per questo ancora noi rendiamo incessantemente grazie al Signore, perché avendo voi ricevuto la parola di Dio, che udiste da noi, l'abbracciaste, non come parola umana, ma (qual ella è veramente) parola di Dio, la quale eziandio agisce in voi, che avete creduto:Therfore vve also giue thankes to God vvithout intermission: because that vvhen you had receiued of vs the vvord of the hearing of God, you receiued it not as the vvord of men, but (as it is in deede) the vvord of God, who vvorketh in you that haue beleeued.Ideo et nos gratias agimus Deo sine intermissione: quoniam cum accepissetis a nobis verbum auditus Dei, accepistis illud, non ut verbum hominum, sed (sicut est vere) verbum Dei, qui operatur in vobis, qui credidistis: 14For you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own countrymen, even as they have from the Jews:Imperocché voi, fratelli, siete stati imitatori delle Chiese di Dio, che sono per la Giudea in Cristo Gesù: perché le medesime cose avete sofferte anche voi da' vostri nazionali come anche quegli dai Giudei:For you, brethren, are become folovvers of the churches of God that be in Iewrie, in Christ IESVS: for you also haue suffered the same things of your ovvne lineage, as they also of the Ievves,vos enim imitatores facti estis, fratres, ecclesiarum Dei, quæ sunt in Judæa in Christo Jesu: quia eadem passi estis et vos a contribulibus vestris, sicut et ipsi a Judæis: 15Who both killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adversaries to all men;I quali ed uccisero il Signore Gesù, e i profeti, e noi hanno perseguitato, e non piacciono a Dio, e sono avversi a tutti gli uomini:vvho both killed our Lord IESVS, and the Prophets, and haue persecuted vs, and please not God, and are aduersaries to al men,qui et Dominum occiderunt Jesum, et prophetas, et nos persecuti sunt, et Deo non placent, et omnibus hominibus adversantur, 16Prohibiting us to speak to the Gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.I quali proibiscono a noi il parlare alle genti, perché si salvino, per andar sempre compiendo la misura de' loro peccati; imperocché è venuta sopra di essi l'ira di Dio sino alla fine.prohibiting vs to speake to the Gentiles that they may be saued, to make vp their sinnes alvvaies. for the vvrath of God is come vpon them euen to the end.prohibentes nos gentibus loqui ut salvæ fiant, ut impleant peccata sua semper: pervenit enim ira Dei super illos usque in finem.
17But we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire.Ma noi, o fratelli, rimasi senza di voi per breve tempo, quanto alla vista, non quanto al cuore, tanto maggiormente ci davamo fretta di vedere la faccia vostra pel gran desiderio:But vve, brethren, depriued of you for a short time, in sight, not in hart: haue hastened the more aboundantly to see your face vvith much desire.Nos autem fratres desolati a vobis ad tempus horæ, aspectu, non corde, abundantius festinavimus faciem vestram videre cum multo desiderio: 18For we would have come unto you, I Paul indeed, once and again: but Satan hath hindered us.Imperocché volemmo venir da voi (almen io Paolo) e una, e due volte, ma Satana ci frappose impedimento.For vve vvould haue come to you, I Paul certes, once and againe: but Satan hath hindred vs.quoniam voluimus venire ad vos, ego quidem Paulus, et semel, et iterum: sed impedivit nos Satanas. 19For what is our hope or joy or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming?Imperocché qual è la nostra speranza, o il gaudio, o la corona di gloria? Non lo siete voi forse dinanzi al Signor nostro Gesù Cristo, per quando egli verrà?For vvhat is our hope, or ioy, or crovvne of glorie? Are not you before our Lord IESVS Christ in his comming?Quæ est enim nostra spes aut gaudium, aut corona gloriæ ? nonne vos ante Dominum nostrum Jesum Christum estis in adventu ejus ? 20For you are our glory and joy.Certamente voi siete nostra gloria, e (nostro) gaudio.For you are our glorie and ioy.vos enim estis gloria nostra et gaudium.
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Estius
Vain. Our entrance among you was not in vain fables, or lies; our preaching was not in trifles: (oecumenius) or rather was not without fruit. Others have spoken of it every where; but why refer you to others when yourselves know that it was every where followed by abundance of good works, faith, patience? etc. (Estius)
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Witham
Our exhortation was not proceeding from error.[Ver. 3. De errore, etc. that is ex errore, ek planes, etc.] That is, was not by promoting errors, or uncleanness. (Witham)
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Calmet
As we were approved of and chosen by God to announce his gospel, we have tried to correspond with his designs; and we speak in a spirit of disinterestedness, not to please men, but God. Being chosen by God, it is to him we must render an account. Have we spoken to you in words of flattery? Have we disguised the gospel truth, or concealed its austerity? Have we made piety a cloak for avarice? etc. (Calmet)
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Witham
Nor taken an occasion of covetousness. Not so as to make the gospel a cloak for gain-sake. (Witham)
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Witham
But we became little,[Ver. 7. Parvuli: and so nepioi, in divers Greek copies; but in the common copies, epioi, placidi.] by our carriage, and by our humility and kindness. In the Greek, made ourselves gentle, good natured, etc. (Witham)
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Witham
Because you were become most dear to us. Literally, desiring you.[Ver. 8. Desiderantes vos, imeiromenoi umon. See Legh's Crit. Sacra.] St. Chrysostom admires the tender expressions of love in St. Paul. (Witham)
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Haydock
You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)
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Witham
The word[Ver. 13. Verbum auditus Dei, logon akoes.] of the hearing of God, which can only signify the word of God you heard from us. (Witham)
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Witham
To full up the measure of their sins, after which God's justice would punish them. (Witham)
The Jews filled up the measure of their iniquities by the opposition they every where manifested to the religion of Christ. The earliest Fathers of the Church testify that they dispersed people into every nation to blaspheme the name of Christ; and hence sprang the evil fame which Christians bore among the pagans. See the apologies of St. Justin Martyr, Tertullian, Origen, etc.
Witham
For the wrath of God is come upon them to the end. It seems a foretelling of their entire destruction, which happened not long after under Vespasian and Adrian. (Witham)
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Witham
Being taken away from[Ver. 17. Desolati a vobis, aporphanisthentes.] you. Literally, become desolate, because of our separation from you. (Witham)
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Calmet
Satan hindered us. That is, has raised such an aversion to me among the pagans and Jews of Thessalonica, that my friends do not think it safe I should come among you. I am now detained from you by violence; but when this life is past, you shall form my joy and my crown. I will present you at the tribunal of my Saviour, and say: Behold me and my children; behold the fruits of my labours, the proofs of my fidelity, and my claims for a recompense. (Calmet)
If the apostle here calls his disciples his hope, joy, glory, why may we not call the blessed Virgin Mary, or other saints, their joy and hope, for the special confidence they have in their prayers?
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To fill up their sins.... That is, to fill up the measure of their sins, after which God’s justice would punish them. For the wrath of God is come upon them to the end.... That is, to continue on them to the end.
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A notable example for Catholike preachers, and passing comfortable, whē in the middes of persecutiōs and reproches they preache sincerely, to please God & not men.
Concordance Act. 16, 12. 23.
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milde
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Concordance Act. 20, 34. 1. Cor. 4, 12.
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Concordance 2. Thes. 3,
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12. The vvord of God.] Not only the vvrittē vvord is the vvord of God. The Aduersaries vvil haue no vvord of God but that vvhich is vvritten and conteined in the Scripture: but here they might learne that al Paules preaching before he vvrote to them, vvas the very vvord of God. They might also learne that vvhat so euer the lavvful Apostles, Pastors, and Priestes of Gods Church preach in the vnitie of the same Church, is to be taken for Gods ovvne vvord, and ought not to be reputed of them for doctrines of men or Pharisaical traditions, as they falsly call canons, precepts, and decrees of holy Church.
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〈Greek〉
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If the Apostle vvithout iniurie to god, in right good sense call his scholers the Thessaloniās, his hope, ioy, glorie: vvhy blaspheme the Protestāts the Cath. Church & her childrē for terming our B. Ladie or other Sainctes, their hope, for the special considēce they haue in their praiers?
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
… ( a ) “His spirit,” it says, “within him” παρωξύνετο . It does not mean there anger or exasperation: just as elsewhere it says, “There was παροξυσμὸς between them.” ( ch. xv. 30 .) ( c ) Then what is παρωξύνετο ? Was roused: for the gift is far removed from anger and exasperation. He could not bear it, but pined away.
St John Chrysostom † AD 407 Homilies on Philippians 4
… x. 32, 33 .) And writing again to Macedonians, that is, to the Thessalonians, he said, “For they themselves report concerning us, what manner of entering in we had unto you.” ( 1 Thess. i. 9 .) And again, “For yourselves, brethren, know our entering in unto you, that it hath not been found vain.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
Chap. ii. 1, 2 . “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.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 7.30
… ( 2 Tim. iii. 12 ). And with regard to this I confidently say that you would live less godly if you suffered persecution less. For let us hear what else the same teacher of the Gentiles says to his disciples; Yourselves know, brethren, our entrance in unto you, that it was not in vain; for we had before suffered and been shamefully entreated (
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Tertullian † AD 220 On Modesty 17
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
St John Chrysostom † AD 407 Homilies on Ephesians 6
… And look at it as seen first in himself, or rather hear his own words. “That our ministration be not blamed.” ( 2 Cor. vi. 3 .) And again, “For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
Ver. 3, 4 . “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.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 2
Ver. 5, 6 . “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.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 126.10
… There was no hardness or lack of kindly feeling in the apostle towards those to whom he wrote: “Neither used we at any time flattering words, as ye know, nor a cloak of covetousness; God is witness.”
St Augustine of Hippo † AD 430 Of the Work of Monks 13
13. Of this weakness of his, he saith in another place, “We made ourselves small among you, even as a nurse cherisheth her children.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 3
… For the reason that He wishes us not to love them is, that we may not be ruled by them; and if we succeed in this respect, He gives us them with great liberality. Tell me, what is brighter than Paul, when he says, “We seek not honor of men, neither of you, nor yet of others.” (
St Augustine of Hippo † AD 430 Of the Work of Monks 22
… And, at the least, touching those sayings above recited, “Or I only and Barnabas, have we not power to forbear working?” and, “We have not used this power;” and, “When we might be burdensome to you, as Apostles of Christ,”
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Origen † AD 254 Origen's Commentary on Matthew 13.29
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,” and 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 cherisheth her own children,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… that your hearts might be comforted.” ( Col. ii. 1, 2 .) And to the Thessalonians, “As when a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 2
Ver. 7, 8 . “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.”
St Augustine of Hippo † AD 430 The Confessions 13.22
… For to this purpose said that dispenser of Thine,—begetting children by the gospel, —that he might not always have them “babes,” whom he would feed on milk, and cherish as a nurse;
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 10
… For the love of Christ constraineth us, because we thus judge that He died for all.” And how, indeed, should one be ready to be spent for their souls, if he should find it irksome to him to bend himself to their ears? For this reason, therefore, He became a little child in the midst of us, (and) like a nurse cherishing her children.
St Augustine of Hippo † AD 430 Of the Work of Monks 13
… he would have that understood which he saith in the former place, “Neither for occasion of covetousness, God is witness.” And what he here saith, “In humbling myself that ye might be exalted:” this in the first to the same Corinthians, “I became to the weak as weak;” this to the Thessalonians, “I became small among you, as a nurse cherisheth her children.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.23
… 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.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.1
… nay, if the young one be not there to suck, the lowing 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;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.27
… for ye were not able, but not even now are ye able.” A mother I have been to you: as is said in another place, “I became a babe among you, even as a nurse cherishing her own children.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.11
… He gave two pence, whereby we might be healed, the love of God, and the love of our neighbour. The Apostle spent more; for, though it was allowed unto all the Apostles to receive, as Christ’s soldiers, pay from Christ’s subjects, that Apostle, nevertheless, toiled with his own hands, and excused the subjects the maintenance owing to him.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… i. 23 ). And he straightway added, For by faith ye stand: as if to explain his declaration by saying, For this cause we have not dominion over your faith, because by faith ye stand; for we are your equals in that wherein we know you to stand. He knew not himself as preferred above his brethren, when he said, We became babes in the midst of you (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.43
When the excellent preacher says, As long as I am the apostle of the Gentiles I will honour my ministry ( Rom. xi. 13 ); saying again in another place, We became as babes among you (
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… It is a ground for greater sorrow, an occasion of worse mischief ( λύμης , al. λύπης ). I have nothing to lay to your charge: “for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.” ( Gal. iv. 15 .) “We yearn not only to give you the Gospel, but also our own souls.” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.23
… For this reason also, from the beginning, God tied the man to labour, not for the purpose of pun ishing or chastising, but for amendment and education. When Adam lived an unlabourious life, he fell from Paradise, but when the Apostle laboured abundantly, and toiled hard, and said, “In labour and travail, working night and day,”
St Jerome † AD 420 The Letters of St. Jerome 125.11
… Always have some work on hand, that the devil may find you busy. If apostles who had the right to live of the Gospel laboured with their own hands that they might be chargeable to no man,
St Augustine of Hippo † AD 430 Of the Work of Monks 15
15. But when he might use to work, that is, in what spaces of time, that he might not be hindered from preaching the Gospel, who can make out? Though, truly, that he wrought at hours of both day and night himself hath not left untold.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.17
… they toil not, neither do they spin;” while he enjoins the parties in question to labour, working with their hands, that they may have something which they may be able to give to others also. And in what he often says of himself, that he wrought with his hands that he might not be burdensome;
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… the Lord did not mean that the evangelists should not seek their support in any other way than by depending on what was offered them by those to whom they preached the gospel (otherwise this very apostle acted contrary to this precept when he acquired a livelihood for himself by the labours of his own hands, because he would not be chargeable to any of them
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St John Chrysostom † AD 407 Homilies on First Thessalonians 1
Ver. 4, 5 . “Knowing, brethren beloved of God, your election, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as ye know what manner of men we showed ourselves among
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St Augustine of Hippo † AD 430 Letters of St. Augustin 166.1
1. Unto our God, who hath called us unto His kingdom and glory,
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St John Chrysostom † AD 407 Homilies on First Thessalonians 3
Ver. 13 . “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.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 188.1
… we knew you, at first by letter, afterwards by personal intercourse, to be pious and Catholic, that is, true members of the body of Christ, nevertheless, our humble ministry also was of use to you, for when you had received the word of God from us, “you received it,” as says the apostle, “not as the word of men, but as it is in truth the word of God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.11
… 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”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.39
… 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”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 109.5
… Not, however, on that account does it cease to be the word of God because it is called their word; for the same apostle says that the Thessalonians received it from him “not as the word of men, but, as it is in truth, the word of God.”
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Origen † AD 254 A Letter from Origen to Africanus 1
… “For ye, brethren, became followers of the Churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews; who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men.”
Origen † AD 254 Origen's Commentary on Matthew 10.18
… “For ye brethren became imitators of the churches of God which are in Judæa in Christ Jesus, for ye 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 drave out us, and please not God, and are contrary to all men.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.19
… for in like manner did their fathers unto the prophets.” Again, Paul writing to the Macedonians in his desire to console them, says, “For ye, brethren, became followers of the churches of God which are in Judea. For ye also have suffered like things of your own countrymen, even as they have of the Jews.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
Thus also Paul writing to the Thessalonians, saith, “For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… This is why in another passage too Paul says, when writing to the Thessalonians, “Ye also have suffered like things of your own countrymen, even as they have of the Jews, who both killed the Lord, and their own prophets, and have persecuted us, and please not God, and are contrary to all men (
St John Chrysostom † AD 407 Homilies on Second Corinthians 16
… and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered. And when he wrote his Epistle to them, it was as signifying this that he said, “For ye became imitators of the Churches of God which are in Judæa, for ye also suffered the same things of your own countrymen, even as they did of the Jews.” (
St John Chrysostom † AD 407 Commentary on Galatians 2
… Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews , “For ye took joyfully the spoiling of your possessions;” and in writing to the Thessalonians, (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… Hear at least what he saith to the Philippians, ( Philip. i. 29 .) “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, (
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
… for ye also suffered the same things of your own countrymen, even as they did of the Jews; who both killed the Lord Jesus and their own prophets, and drave out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins alway: but the wrath is come upon them to the uttermost.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… See therefore how he remedies them. But their poverty arose from their goods being taken from them. But if he commands those, whose goods had been taken from them for Christ’s sake, to support themselves by working, much more then others. For that they were taken away is manifest from his saying, Ye became partakers
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 22
And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, “For you also” (he says) “have suffered like things of your own countrymen.” (
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Tertullian † AD 220 The Five Books Against Marcion 5.15
I shall not be sorry to bestow attention on the shorter epistles also. Even in brief works there is much pungency. The Jews had slain their prophets.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 66
What is equal to this madness? This Paul also was laying to their charge, when he said, “Who both killed the Lord, and their own prophets, and have persecuted us.”
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St Basil the Great † AD 379 The Letters 190.1
… Only let him be a servant of God, “a workman that needeth not to be ashamed,” not “looking on his own things,” but on the things of the most, “that they be saved.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.21
21. Thou seest how they all foretell the coming of the Lord. Thou seest how they know the voice of the sparrow . Let us know what sort of voice this is. For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 25
… For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart, not because afraid of the war—how should it be so?—seeing those they went to, were those that should bring the war: and moreover the war breaks out only after the Apostles were dead. For of them (the Apostles) says, “The wrath is come upon them unto the end.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… ( ch. xiv. 2, 19 .) This is what Paul says of them: “Forbidding to preach to the Gentiles, to fill up their sins alway, for the wrath is come upon them to the uttermost.” (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… ix. 3 ) which was counted worthy to love Christ as no other man loved Him: which despised death and hell, yet was broken down by brothers’ tears, (for he says, “what mean ye to weep and to break mine heart?”) ( Acts xxi. 13 ) which was most enduring, and yet could not bear to be absent from the Thessalonians by the space of an hour! (
St John Chrysostom † AD 407 Homilies on Philippians 9
Oh, what longing had he toward Macedonia! He testifies the same to the Thessalonians, as when he says, “But we, brethren, being bereaved of you for a short season,” &c. (
St John Chrysostom † AD 407 Homilies on Colossians 1
… And again, “To depart, and to be with Christ” is “very far better; yet to abide in the flesh” is “more needful for your sake.” ( Philip. i. 23, 24 .) What mother would have chosen so to speak, regardless of herself? And again hear him saying, “For being bereaved of you for a short season, in pres ence, not in heart.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
Ver. 17 . “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.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
… God forbid; but to raise up his dejected son, and to encourage him by his praises to bear firmly what had happened, to entertain good hopes, and not to think it a matter grievous to be borne. For sad, sad indeed is separation; and hear Paul himself, saying, “We being bereaved of you for a short time, in presence, not in heart.” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.30
… 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.”
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
Ver. 18 . “Wherefore we would fain have come unto you.”
St Jerome † AD 420 Against Jovinianus 2.3
… but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it.” And, “Let him that thinketh he standeth, take heed lest he fall.” And to the Galatians: “Ye were running well; who did hinder you that ye should not obey the truth?” And elsewhere:
John Cassian † AD 435 The Conferences of John Cassian 13.6
… And it is clear that the ability for these is not sufficient for us unless there be also granted to us by the Lord an opportunity of doing what we are capable of (as the Apostle also says: “For we wanted to come to you once and again, but Satan hindered us”
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Tertullian † AD 220 On the Resurrection of the Flesh 24
… For we read: “How ye turned from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus.” 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?”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… not with flesh and blood ?’ For although he said, ‘I am not worthy to be called an Apostle ,’ yet, knowing what he had received, and being not ignorant of the giver, he wrote, ‘For woe is me if I preach not 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
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.2
2. 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,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… should he obtain distinction, many to find pleasure with him. Not so again the apostle: “For whether,” saith he, “one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.” And the words of him who gives these admonitions, are at one time, “What is my hope or joy? are not even ye?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 7
… “By what law? of works? Nay, but by the law of faith.” See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the “law of faith?” It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting,
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… 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.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 13
… i. 11, 13, 10 .) And to the Galatians, he says, “My little children of whom I am again in travail.” ( Gal. iv. 19 .) To the Ephesians again, “For this cause I bow my knees” for you. ( Eph. iii. 14 .) And to the Philippians,
St John Chrysostom † AD 407 Homilies on Second Corinthians 15
Since we both showed our care for you and have been wholly successful. As he said also in another place, “Now we live, if ye stand fast in the Lord;” ( 1 Thess. iii. 8 .) and again, “For what is our hope, or joy, or crown of rejoicing? are not even ye?” (
St John Chrysostom † AD 407 Homilies on Philippians 4
… This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, “Your glorying in me, through my presence with you again”? Yes, he answers; “For what is our hope, or crown of glorying? Are not even ye?” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 3
Ver. 19 . “For what is our hope, or joy, or crown of glorying? Are not even ye before our Lord Jesus at His coming?”
Pope St Leo I the Great † AD 461 Sermons 1
… “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
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St John Chrysostom † AD 407 Homilies on First Thessalonians 3
Ver. 20 . “For ye are our glory and our joy.”
Pope St Leo I the Great † AD 461 Sermons 3
… But be sure, dearly-beloved, that your labour, whereby you resist vices and fight against carnal desires, is pleasing and precious in God’s sight, and in God’s mercy will profit not only yourselves but me also, because the zealous pastor makes his boast of the progress of the Lord’s flock. “For ye are my crown and joy
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1. YOU KNOW, BRETHREN, OUR ENTRANCE IN UNTO YOU, THAT IT WAS NOT IN VAIN. — For in vain, in Greek it is κενή, that is empty, as if to say: My coming and preaching among you was not idle and evanescent, it lacked neither trouble nor persecution, nor worthy matter, nor sincerity, nor holiness, nor fruit; and this he demonstrates throughout the rest of the chapter, as I said in the argument. For that he wishes to teach not only that it was not empty of fruit, but also that it lacked neither persecutions nor the other things already mentioned, is evident from the adversative particle "but," which follows, when he says:
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2. BUT BEING AFFLICTED BEFORE (in Greek προπαθόντες, that is afflicted with evils) AND TREATED WITH CONTUMELY IN PHILIPPI, WE HAD CONFIDENCE (nevertheless) (in Greek ἐπαρρησιασάμεθα, that is we used liberty, boldness, we were bold and intrepid) TO SPEAK UNTO YOU (to speak and preach to you) THE GOSPEL OF GOD IN MUCH SOLICITUDE. — In Greek ἐν πολλῷ ἀγῶνι, that is in much agony, struggle, contest, and consequently "in much solicitude," as our Translator renders it, such as is wont to be that of those who contend in an agony. Perhaps also our Translator read ἀγωνία for ἀγῶνι. For agony is extreme solicitude, such as is that of those who struggle with death: but the former is more true; for in Colossians II, 4, the Greek ἀγῶνα, equally as here, our Interpreter renders solicitude. Here therefore is the agony of the preaching of the Gospel, in which Paul and the Apostles had to contend with the demon, with Jews, with Gentiles, with Philosophers, with tyrants, with magistrates, with hardships, with persecutions, and with every adversity. Whence he often makes mention of this agony, so that the followers of Paul the preachers may know that they have to contend in a grave and difficult agony. Thus in I Corinthians IX, 26: "I," he says, "so run, not as at an uncertainty; so do I fight, not as one beating the air: but I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." The contests and duels of this agony he enumerates in II Corinthians XI, 23: "In labours more abundant, in prisons more abundantly, in stripes above measure," and what follows. And in II Corinthians IV, 8: "In all things," he says, "we suffer tribulation, but are not distressed, etc. Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies." But the crown of this agony he describes in II Timothy IV, 7: "I have fought a good fight, I have finished my course, I have kept the faith: as to the rest, there is laid up for me a crown of justice, which the Lord will render to me in that day, a just judge."
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3. FOR OUR EXHORTATION WAS NOT OF ERROR. — In Greek ἐκ πλάνης, that is of error, not so much of one deceived as of one deceiving, that is, of imposture, as if to say: I was not an impostor, I did not preach from a desire to impose upon you. This is evident from the dangers to my head which I underwent while preaching among you: for impostors are not wont to cast themselves into dangers, but to seek their own gains and pleasures. But our Translator renders it better, "of error," as if to say: I did not preach false doctrines, as do Philosophers and the teachers of the Gentiles and priests: for he takes ἐκ for περί, that is ex for de: for the Hebrew מן signifies both. This is evident from what follows. NOR OF UNCLEANNESS. — Where again in Greek it is ἐξ ἀκαθαρσίας, that is of uncleanness; which although it can properly be taken as if to say: I did not preach from a mind desirous of uncleannesses and lusts, so as to entice my hearers to them; yet it is far better to render it, "of uncleanness," as if to say: I did not teach unclean things, whether magical incantations, as your magi do, says Theophylactus; or rather works, namely that it is lawful to fornicate, to indulge in luxury, to become drunk, such things as Pagans and the heretical Simonians teach: but all my preaching was of truth, of chastity, continence, virginity. This is a great argument that the Christian religion is true, holy, proceeding from God, namely that it teaches such purity, that it persuades to celibacy, that it has brought forth so many thousands of virgins. Let the Novatians see here whether their religion is true, which so abhors virginity, and teaches that the marriages of monks, priests, and virgins dedicated to God are so impure and sacrilegious, yet lawful and holy: when even the Pagan Romans themselves punished with death the marriages of their Vestal virgins, and buried them alive in the earth. NOR IN GUILE. — That is with guile, as if to say: My preaching was not guileful, not joined with hypocrisy, as if I were seeking myself and my gains, and meanwhile concealing my avarice under the pretext of Christ and his Gospel: for this hidden guile he interprets as avarice in verse 5. Otherwise Chrysostom: "Nor in guile," he says, "that is not in novelty, or sedition such as that Theodas, that prince of rebels, instituted, Acts v, 36."
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4. AS WE HAVE BEEN APPROVED BY GOD. — "Approved," that is, chosen: for God approved Paul, that is, chose him, and by choosing made him worthy and approved as an Apostle and herald of the Gospel, Acts ix, 15: "This man is a vessel of election to me, to bear my name before the Gentiles, and kings, and the children of Israel." Otherwise Maldonatus in his manuscript Notes: "Approved," he says, that is, not approved, but examined, tested, "by God, who approves," that is, examines, "our hearts." NOT AS PLEASING TO MEN (that is, desiring and striving to please; for "pleasing" signifies an attempt and an inchoate act, according to Canon 32), BUT TO GOD, WHO APPROVES (that is, weighs and tests) OUR HEARTS, — that is, our intention, desires, and the depths of our heart.
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5. NEITHER WERE WE EVER IN THE WORD OF FLATTERY. — The Syriac: we never used flattering speech, that is, we flattered no one: for thus the Greek γίνεσθαι, that is, to be, which corresponds to the Hebrew היה haia, the Apostle takes in the manner of the Hebrews broadly and variously, in chapter 1, verse 6, and here verse 7, 10 and elsewhere. The Gentiles did not tolerate flattery among their own; who would a Christian tolerate it in a Christian, especially an Apostle? Pythagoras asserted that one ought rather to rejoice in those who reprove than in those who assent, whom he even judged worse than enemies. Diogenes used to say it is better to fall in with κόρακας, than κόλακας, that is, with crows than with parasites: for the latter corrupt the soul of the living, the former only the body of the dead. Antisthenes compared flatterers to harlots: for just as these curse upon their lovers all good things except mind and prudence; so these wish the same upon those with whom they deal. Crates said that those who lived among flatterers were forsaken, no otherwise than calves among wolves. Bion, when asked, "what animal is most harmful of all? If you ask about wild beasts," he said, "a tyrant; if about tame ones, a flatterer;" Laertius is witness, lib. 1, cap. vi. Diogenes again called smooth speech composed for favor a honeyed snare, which sweetly embraces a man to slay him. The same Diogenes called the philosopher Aristippus a royal dog, because he flattered Dionysius the tyrant of Sicily; for the dog is an animal most prone to flattery. The philosopher Themistius, when he saw the court of the Emperor Jovian filled with flatterers, said that from their customs it could be discerned that they honored purple more than God: Nicephorus is witness, lib. X, cap. XLII. Plato, when he encountered Diogenes washing vegetables, said to him in his ear: "If you had pleased Dionysius, you would certainly not be washing vegetables;" Diogenes in turn said to Plato in his ear: "If you washed vegetables, you would not have served Dionysius." Phocion, when Antipater his friend asked what was unjust: "You cannot, O Antipater," he said, "use Phocion both as a friend and as a flatterer." For a friend does not obey in all things, but a flatterer complies in everything. The Emperor Constantine was so great an enemy of eunuchs and flatterers that he called them the moths and mice of the palace: Nicephorus is witness, lib. VIII, cap. LIV. The Emperor Sigismund gave a flatterer a blow, and when he said: "Why do you strike me, Emperor?" he answered: "Why do you bite me, flatterer?" Aeneas Sylvius is witness, lib. II De Gestis Alfonsi. Finally, Alphonsus, king of Aragon, said that the flatterers of his court were like birds flying around a trireme, watching if any morsel fell from the trireme, so that they might catch it, and then fly away. Panormius relates this, lib. I De Gestis Alfonsi. NOR IN OCCASION OF AVARICE, — that is, I did not seek the occasion of avarice, or of greedily gathering riches and enriching myself, from the Gospel. Thus the Syriac, Vatable, Anselm. Secondly, the Greek προφάσει can be translated as pretext, as if to say: I did not use the Gospel as a pretext for my avarice, as if I did not seek it for its own sake, but secretly directed it toward my avarice, so that I might fulfill it from the Gospel and enrich myself. Thus Vatable. GOD IS WITNESS. — Behold the Apostle swears, and calls God as witness. Let the Anabaptists learn here that an oath is in itself good, and is an act of virtue, which is called religion, by which we honor God, just as by offering sacrifices to him, so also by swearing by him and confirming our words; for by this very thing we testify and profess that God is the first, supreme, and infallible truth, which is great honor and praise of God; and therefore not only in the Old Testament, but also in the New Testament it is lawful to swear, as the Apostle swears here. Secondly, note with what grave attestation he removes from himself the suspicion of flattery and avarice: for nothing is so necessary to a herald of truth as sincerity, and the opinion and reputation of right intention, so that hearers may persuade themselves that not his own things, but themselves and their salvation are sought by him.
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7. ALTHOUGH WE MIGHT HAVE BEEN A BURDEN TO YOU AS CHRIST'S APOSTLES: but we became little ones. — For "but," it would be more Latin and clearer to say "yet"; or certainly, omitting the particle "although," the particle "but" could be retained, meaning: I could have been a burden to you, but I preferred to be little. Note: For "to be a burden," in Greek it is ἐν βάρει εἶναι, which first can be translated as "to be in weight and authority," and this better corresponds to what preceded: "Not seeking glory from men." Whence Ambrose reads, not a burden, but honor to be; for to this he immediately opposes, adding: "But we became little ones." Little ones. Second, it can be translated as "to be grave in receiving sustenance and food from the Thessalonians": for that the Apostle speaks of the burden of sustenance is evident from verse 9, and from the fact that the Apostle strives to remove from himself both the avarice mentioned before and pride in this verse. Both signify our being a burden, namely to demand heavily and with authority both honor, says Chrysostom and the Syrian, and sustenance, says Theophylactus; for both by natural and divine law catechumens and disciples ought to provide to their teachers, Apostles and preachers, from whom they are taught and instructed. For the Hebrew כבד kabad means both to burden and to honor. Whence that passage of the Decalogue, Exodus xx: "Honor thy father and mother" (where for "honor" in Hebrew is כבד cabbed), can be translated as, Burden thy father and mother, namely with due honor and sustenance and gifts: for honor is a certain burden which those honoring ought to provide to those honored. BUT WE BECAME LITTLE ONES. — In Greek there is a twofold reading, and Theophylactus touches upon both. Some manuscripts read νήπιοι, that is, little ones; some ἤπιοι, that is, gentle, mild: but both readings come to the same thing; meaning: I was not a severe teacher and exactor of both the honor and the sustenance owed to me from you for my preaching, but I became with you as a little child, gentle, mild, indeed as a nurse or mother, who with her infant babbles and plays, and nourishes and cherishes him: thus also I, as a most gentle and loving nurse babbling about the divinity and humanity of Christ, and gently pouring forth the rewards of heaven like milk to you and promising them, in a certain way played with you, and spent myself and all that is mine upon you, so much so that I would wish to deliver my soul to you with the Gospel, as follows. Thus Chrysostom, Anselm, Theophylactus. Note first: It especially befits and adorns an Apostle, a Bishop, a Doctor with gentleness, affability and sweetness of manners. For it is the Apostle's duty not to burden anyone with his pride and superciliousness, but to win over all with gentleness and bind them to himself: thus he will bend whomever he wishes, and will live with his people a life both most useful and most pleasant. See Chrysostom here discoursing on the sweetness of friendship, hom. 2, near the end. Indeed the Gentiles also taught the same thing. Antalcidas, says Plutarch, in Laconian Apophthegms, when asked in what way one might most please men? If, he says, he speak to them most pleasantly, but provide what is most useful. "Those are to be reproved who, though faithful in the matter, yet corrupt the duty of speech with harshness: worse than these are those who are kind in speech but tedious in deed: worst of all are those who are troublesome both in words and harmful in deeds."
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8. THUS DESIRING YOU. — In Greek ἱμειρόμενοι, that is, desiring with affection; or, as Vatable, inclined with affection toward you. Theophylactus reads ὁμειρόμενοι, that is, bound to you or bound together and glued: for the compound ὁμειρόμενοι is from ὁμοῦ, that is, together, and εἴρω, that is, I intertwine, I connect. EAGERLY WE WISHED TO DELIVER TO YOU NOT ONLY THE GOSPEL OF GOD, BUT ALSO OUR SOULS, — so that namely I would pour out my soul, that is, my life, for you through martyrdom. But because he says "to deliver to you," not "for you," and because he immediately says he emulates the love of a nurse here, we shall understand it more plainly and effectively thus, meaning: Thus I love you as my offspring, I as a mother and nurse am devoted to you and perish for you, so that I would wish to deliver to you not only my milk and breasts, but also my soul, if I could: for the greatest love transfers itself wholly into the beloved, and this is the highest friendship, by which a friend communicates himself wholly to his friend. Hence Christ, to show us the greatest love, communicated himself wholly to us in the Eucharist, and communicates himself daily: but this neither Paul nor any other man can do in reality, but only in wish and desire. Thus St. Job says to his household that he was so lovable and dear to them that they would wish to feed on his flesh and enjoy it. "If the men of my tabernacle," he says in chapter xxxi, 31, "have not said: Who will give us of his flesh, that we may be filled?" which phrase and hyperbole signifies only the great love and desire for Job in them; for they would not have wished in reality and effectively to feed on his flesh.
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9. NIGHT AND DAY WORKING. — The Greek texts add γάρ, "for night and day working," and thus the sense is clearer: for this is a new sentence.
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10. HOW HOLILY. — In Greek ὡς ὁσίως, that is, how holily, piously, fearfully, with what religion, reverence and worship of God; as if to say, Always mindful that I am conducting God's business in His sight. JUSTLY, — so that I have done injury to no one, but have rendered to each what is his own. AND WITHOUT BLAME, — ἀμέμπτως, that is, blamelessly, so that no one could complain of me. TO YOU WHO BELIEVED, WE WERE — that is, we conducted ourselves with you, we behaved ourselves with you: for the Greek γίνεσθαι is taken broadly and variously, in the manner of the Hebrew היה haia of the Hebrews, as I said at verse 5.
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11. EACH ONE OF YOU (refer to "beseeching and comforting") WE TESTIFIED, — that is, we besought and entreated, just as "a father is wont to beseech and entreat his" most beloved sons, that they live worthily of their elders. St. Chrysostom notes "the each one of you," and marveling exclaims: "Amazing! in so great a multitude he omits no one; not the small, not the great; not the rich, not the poor." Let parish priests and rectors of souls imitate Paul, so that they visit, teach, exhort, and console each one, when it is necessary. For thus the shepherd inspects, feeds, and directs each of the sheep.
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12. WE TESTIFIED (that is, we besought: thus Theophylactus) THAT YOU WOULD WALK WORTHILY OF GOD, WHO CALLED YOU INTO HIS KINGDOM AND GLORY. — He adds a great incentive to them for patience in persecutions and all virtue, saying: "Worthily of God, who called you into His kingdom." For if God calls us into His kingdom, and that heavenly kingdom, and divine and eternal, who would not bear the loss of goods, exiles, stripes, and even death itself for this kingdom? Thus Chrysostom and Theophylactus. Whoever well weighs and estimates what God is, what man is, what man's obligation toward God is, how pure and holy God is, and how purely and holily He wishes to be worshipped by us Christians: he will know what it is to walk worthily of God. Secondly, he adds another incentive by subjoining:
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13. WHEN YOU RECEIVED FROM US THE WORD OF THE HEARING OF GOD. — "Hearing," namely yours, by which you heard from me the words of God; or rather, "the word of the hearing of God" is the word heard from God, or that which I and the Apostles heard and received from God. Thus Isaiah, chapter LIII, verse 1, says: "Lord, who hath believed our hearing?" that is, our discourse, which we heard from Thee, O Lord. YOU RECEIVED IT, NOT AS THE WORD OF MEN, BUT (AS IT IS TRULY) THE WORD OF GOD. — Hence it is clear that the formal object of faith is the revelation not of man, or angel, but of God; or, to speak precisely, that it was said, heard and revealed by God, so that if you ask a believer: Why do you believe God to be three in persons and one in substance? he, if he answer precisely and formally, will say: I believe this, not because the Church teaches this, not because the Apostles, not because the Fathers taught this; but because God Himself said and revealed this of Himself. For just as the word of an ambassador has credence with those to whom the ambassador is sent, not because it is the word of the ambassador, but because it is the word of the king who sent the ambassador to speak this word, so that not so much the ambassador as the king speaks through the ambassador: so also the word of Paul and the Apostles has credence, not because it is Paul's, but because it is the word of God, who sent Paul and speaks through Paul. And hence arises the certainty of faith, which makes us so certain of the articles which we believe by faith, that we would rather deny all that sense tells us, all that knowledge demonstrates to us, all that all men and angels say, than deny what faith dictates: for faith rests upon God revealing, which is the first and infallible truth, to which all other truth must yield. WHO (God) WORKETH IN YOU WHO BELIEVED. — In Greek τοῖς πιστεύουσιν, who believe. "Worketh," supply faith, so that you believe, and continue to believe my words, and strive to carry them out. Thus Anselmus.
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14. OF THE CHURCHES OF GOD, WHICH ARE IN JUDAEA IN CHRIST JESUS, — that is, which persevere in the faith and religion of Christ Jesus, according to Canon 37. BECAUSE YOU ALSO HAVE SUFFERED THE SAME THINGS FROM YOUR OWN COUNTRYMEN, AS THEY ALSO HAVE FROM THE JEWS. — The Greek συμφυλετῶν more signifies those who are of the same nation than of the same tribe: he means the Jews, as is clear from the following verse, inhabitants of Thessalonica, who, just as they stirred up persecution against Paul, so afterward derived the same upon the Christians converted by Paul, so that they were deprived of their goods and proscribed: for this is what Christians suffered in Judaea from the Jews, as is clear from Hebrews x, 24: "For," he says, "you joyfully received the plundering of your goods."
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15. WHO (namely the Jews) BOTH KILLED THE LORD JESUS, AND ARE NOT PLEASING TO GOD (that is, are most displeasing, by meiosis), AND ARE ADVERSARIES TO ALL MEN (that is, to the salvation of all men, because namely they most pertinaciously resist Christ the Savior, His Gospel, and us His preachers, and most ardently persecute us), PROHIBITING US FROM SPEAKING TO THE GENTILES THAT THEY MAY BE SAVED, — as follows. Thus Chrysostom, Theodoret, Anselmus.
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16. THAT THEY MAY FILL UP THEIR SINS ALWAYS. — Note that "that" (τὸ ut) does not signify an end, but a consequence here, as also often elsewhere, as if to say: These Jews continually heap up sins upon sins, both of their fathers and their own, especially those by which they killed Christ, as if by hereditary wickedness, until they fill up the measure which God has appointed, so that when it is filled, He may punish all their sins together and fully by the overthrow of the whole nation through Titus and the Romans. Note secondly: By this phrase, "to fill up their sins," hereditary impiety is always signified, as if the whole nature were corrupted and depraved. Thirdly, from this it is evident that God has appointed for cities, kingdoms, and by equal proportion for impious private persons, a certain accumulation of sins, to which He defers punishment or vengeance, until it is filled, so that when it is filled, He may vindicate and punish all things together and perfectly. The same appears in Genesis xv, 16, where God deferred giving to Abraham the land of Chanaan which He had promised him for four hundred years: "For as yet," He says, "the iniquities of the Amorrheans are not full until this present time," as if to say: After four hundred years the iniquities of the Amorrheans will be filled, and then I shall destroy them, and bring you, that is, your descendants the Hebrews, into their land. Thus in Matthew xxiii, 32 and 35: "And you fill up the measure of your fathers," so that, as they killed the Prophets, so you may kill me and the Apostles, "that upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar." Where note that fathers are reckoned as one with sons in civil estimation. Whence the merits or demerits of parents redound to the sons, yet so that sons imitating the sins of their parents are not punished more severely than their own sins deserve: nevertheless they are said to pay the penalty for the sins of their parents, because they imitate wicked parents, and thus they increase and fill up the accumulation of sins appointed by God for vengeance, so that His wrath then rages upon them; which would not have raged unless the sins of the parents had preceded to this accumulation and to the completion of this measure. REACHED. — There is a twofold reading here: some read, anticipated; others and better, reached. Thus the Roman, Syriac, Vatablus and others. WRATH (that is, vengeance: in Greek ἡ ὀργή, as if to say, Theophylactus: That wrath and vengeance remarkable and unavoidable, which Christ predicted and threatened to them) UNTO THE END, — that is, to the extreme (for this is the Hebrew לנצח lanetsach, to which Paul alludes), as if to say: The extreme, perpetual and implacable wrath of God has reached the Jews, because namely they are destined by God and already near to present destruction through Titus (for in the twentieth year after this epistle was written Titus overthrew Judaea), and to eternal gehenna through Christ. Thus Anselm, St. Thomas and others. Where note: This wrath and vengeance of God upon the Jews is twofold: the prior of guilt, namely their blindness in sins, hardening, reprobation; the posterior of punishment, namely present destruction, and eternal, as I said, burning of gehenna. Secondly, the Greek ἔφθασε can be translated occupied, anticipated, as Ambrose reads it, and thus our translator and others render it, cap. iv, vers. 15, as if to say: The decree of God concerning the avenging of the sins of the Jews has already occupied them, and its execution will shortly anticipate them unaware, expecting nothing of the sort, so that, when Jews from the whole world at the time of Passover flock to Jerusalem, then suddenly they are shut in by Titus, besieged, and utterly destroyed; as Josephus relates happened. For the Greek ἔφθασε signifies something sudden and unexpected, which anticipates and forestalls the fear and hope and thought of man.
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17. BUT WE, BRETHREN, DESOLATE FROM YOU. — In Greek ἀπορφανισθέντες ἀφ' ὑμῶν, that is, separated from you, and as if fathers or mothers bereft of their children and made orphans. Thus Theodoret. FOR A TIME OF AN HOUR, — that is, brief, for an hour. Thus Horace: By the moment of an hour swift death comes, or joyful victory. Paul complains here that by the persecution of the Jews he was so quickly torn away from the Thessalonians, and as if bereft of offspring not yet sufficiently advanced and grown, Acts xvii, 10.
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18. BUT SATAN HINDERED US. — St. Basil inquires in Regul. brevior., interrog. 275, What and how can Satan hinder the good works of Paul and the Saints? and he answers: "Rightly, he says, those deeds which are placed in the will of the mind alone, these Satan can in no way hinder. But those which are of such a kind that the works of the body are also necessary to accomplish them, in these God usually permits hindrances even, either for the sake of testing, or of revealing the character of him who is hindered: so that either, if he desists from his right purpose, being convicted, what sort he is may be revealed: as those who were sown upon rock, who for a time received the word with joy, but when tribulation arose, immediately fell away; or, if he perseveres in his right purpose, it may appear more clearly how earnest he is in doing rightly, as the Apostle himself, who when he had often determined to go to Rome and was hindered, as he himself confessed, nevertheless did not cease to remain in that determination, until he also accomplished what he had resolved."
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19. FOR WHAT IS OUR HOPE, OR JOY, OR CROWN OF GLORY? ARE NOT YOU BEFORE THE LORD (that is, in the sight of the Lord, before the Lord) OUR JESUS CHRIST IN HIS COMING? — as if to say: You are my hope, my joy, and my crown, not formally, but objectively or materially, because you are the matter and object of my hope, joy, and crown: for I hope and rejoice that in the coming of Christ to judgment I shall receive from him a crown of glory for the labor expended upon you in converting you to Christ. Note first: When Paul says, "Crown of glory," he refers to the Hebrew תפארה tipheret, that is, honor, adornment, splendor, glory, magnificence. Our Translator sometimes renders it dignity, sometimes boasting, sometimes beauty, but more frequently glory, as in Psalm LXXXVIII, 18: "Glory (in Hebrew tipheret) of their strength thou art;" that is, thou art the strength and honor of them, O Lord. And Isaiah, LXII, 3: "Thou shalt be a crown (in Hebrew tipheret) of glory in the hand of the Lord." Thus Paul here calls the Thessalonians his tipheret, that is, his honor, crown, and glory. Note second against the Novatians: If Paul here calls the Thessalonians, without any injury to God or Christ, his hope, his joy, indeed his crown of glory, why should we not be able to call and invoke the blessed Virgin, who is the mother of God and queen of heaven, our hope, mother of mercy, our life and sweetness? What injury is this to Christ? nay, what is not honorific to Christ? Is not the glory of the mother the glory of the Son? Does not the mother, interceding for us with the Son, through the Son bestow upon us consolation, mercy, life, and salvation? I can call an advocate in court the hope of my case, or of obtaining pardon: why should I not thus call the mother of God, who is my advocate in the heavenly court, and can obtain for me pardon and grace? Piously and truly St. Bernard, in his sermon On the Nativity of the Blessed Mary: "She shall be heard," he says, "on account of her dignity; the Son will surely hear his mother, and the Father will hear the Son. My little children, this is the ladder of sinners, this is my greatest confidence, this is my whole reason for hope." Theophylactus exclaims here from Chrysostom: Are not these the words of mothers, wholly inflamed with the bowels of mercy and charity, addressing their little children? It was not enough to say crown, to indicate the fervor of his love; but he added glory, or glorying: for this is the Greek καυχήσεως. Note here that crown can be understood in two ways: first, for the very reward of blessedness, in which the Apostle gloried; second, for the Thessalonians themselves converted by Paul, who will surround Paul on the day of judgment like a crown, in which he will glory before God, angels, and men. Concerning this crown, St. Gregory speaks beautifully, homily 17 on the Gospel: "Let us consider," he says, "what profit we have made to God, we who, having received a talent, were sent by him to do business. And he says to him: Trade till I come. What profit of souls shall we show him from our trading? How many sheaves of souls from the harvest of our preaching shall we bring before his sight? Let us place before our eyes that day of such severity, when the Judge shall come and reckon with his servants, to whom he entrusted talents." Then, describing the crown of the faithful surrounding each of the Apostles, he adds: "Behold in terrible majesty, among the choirs of Angels and Archangels, he shall be seen. There Peter with Judaea converted, whom he drew after him, shall appear. There Paul leading, so to speak, the converted world. There Andrew shall lead Achaia after him, there John Asia, Thomas India into the sight of his judge the king converted. There all the rams of the Lord's flock shall appear with the profits of souls, who by their holy preachings draw after them to God a flock subject to him. When therefore so many shepherds with their flocks shall come before the eyes of the eternal Shepherd, what shall we wretched ones say, who return to our Lord after our business empty, who have had the name of shepherds, and do not have the sheep, which we ought to show from our nourishment?" Concerning this crown I have said more in Philippians, chapter iv.
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20. FOR YOU ARE OUR GLORY AND JOY. — St. Jerome cites a similar saying of Christ from the Gospel according to the Hebrews in chapter v to the Ephesians, namely this: "Never be joyful, except when you see your brother in charity." Truly St. Chrysostom: "Never," he says, "neither mother nor father, even if they conspired together and mingled their love on both sides, could show such love as would correspond equally to Paul: Joy, he says, and crown. More," he says, "do I rejoice in you than in the crown."
Machine translation from the Latin, not reviewed.
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Supra commendavit eos, quod in tribulationibus verbum Dei receperunt, hic commendat eos, quod ab eo non recesserunt propter tribulationes. Et circa hoc tria facit, quia primo commemorat eorum tribulationes; secundo ostendit quale eis remedium adhibuit, in III capite, ibi propter quod; tertio propter quid quia nunc vivimus. Quia vero supra dixit de eis nuntiari ab omnibus introitum apostoli ad eorum conversionem, ideo primo agit de introitu suo; secundo de eorum conversione, ibi ideo et nos gratias. Circa primum tria facit, quia primo commemorat suam constantiam, quam habuit antequam ad eos veniret; secundo sinceritatem doctrinae per quam eos convertit, ibi exhortatio enim nostra; tertio sinceritatem suae conversationis cum conversis, ibi vos enim. Iterum prima in duas, quia primo praemittit tribulationes, quas passus est antequam ad eos veniret; secundo quomodo fiduciam ex hoc non amisit, ibi fiduciam habuimus. Dicit ergo: dico quod annuntiat introitum nostrum, quem et vos scitis, quoniam non fuit inanis, etc., id est levis, sed difficilis, quia per multas tribulationes. Vel non inanis, id est vacuus, sed plenus. Gen. c. I, 2: terra erat inanis et vacua, et cetera. Vel non inanis, id est mobilis, sed stabilis. Phil. c. II, 17: non in vanum cucurri, neque in vacuum laboravi. Sed ante sumus passi passiones corporales. Prov. XIX, 11: doctrina viri per patientiam noscitur. Ps. XCI, 15: bene patientes erunt, ut annuntient. Item spirituales, quia contumeliis ex hoc affecti in Philippis, ubi propter curationem pythonissae passus est tribulationes. Et haec civitas est Macedoniae. Nec tamen propter haec fiducia praedicandi est extincta. Is. XII, 2: ecce Deus salvator meus, fiducialiter agam, et non timebo.
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Et haec fiducia fuit praedicandi ad vos Evangelium Dei in multa sollicitudine de vestra conversione. Rom. XII, 8: qui praeest in sollicitudine. II Cor. XI, 28: praeter ea quae extrinsecus sunt, instantia mea quotidiana, sollicitudo omnium Ecclesiarum. Deinde cum dicit exhortatio, ostendit sinceritatem suae praedicationis. Et circa hoc duo facit, quia primo probat sinceritatem suae doctrinae; secundo quaedam quae dixerat, exponit, ibi non quasi hominibus. Circa primum duo facit, quia primo excludit corruptionem doctrinae; secundo ponit sinceritatem, ibi sed sicut probati. Doctrina autem corrumpitur vel propter rem quae docetur, vel propter intentionem docentis. Propter primum dupliciter corrumpitur doctrina, scilicet vel per errorem, sicut docens salutem esse per Christum cum legalibus. II Tim. III, 13: mali homines et seductores proficient in peius errantes, et in errorem alios mittentes.
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Ideo dicit exhortatio enim nostra non est, sicut aliquorum, de errore. Vel propter immunditiam, sicut dicentium vacandum esse voluptatibus, quae doctrina est a quodam Nicolao, qui permisit promiscua matrimonia, communicans alii suam uxorem; ideo dicit neque de immunditia. Ap. II, v. 20: permittis mulierem Iezabel, quae se dicit prophetam, docere et seducere servos meos fornicari, et manducare de idolotitis, et cetera. Iob VI, 30: non invenietis in lingua mea iniquitatem. Item nec est exhortatio in dolo sicut quorumdam, qui licet verum dicant, habent tamen intentionem corruptam, quia non profectum auditorum neque Dei honorem, sed suum quaerunt honorem. Contra quod dicit neque in dolo. Ier. IX, 8: sagitta vulnerans lingua eorum, dolum locuta est, et cetera. Sua ergo praedicatio non est corrupta, sed sincera. Sincerum autem aliquid est, quod servat suam naturam. Tunc autem est praedicatio sincera, quando quis docet eo tenore et fine quo Christus docuit. Et ideo dicit sed sicut probati, id est, eo modo et ea intentione qua Deus nos elegit et approbavit ad praedicandum Evangelium loquimur. Gal. II, 7: creditum est mihi Evangelium praeputii, sicut Petro circumcisionis. Act. IX, v. 15: vas electionis est mihi iste, ut portet nomen meum coram gentibus, et regibus, et filiis Israel.
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Deinde cum dicit non quasi hominibus, etc., ostendit quod sua praedicatio non est in dolo. Primo excludens illud per quod videretur esse dolosa; secundo manifestat per signum, ibi neque aliquando; tertio per causam, ibi neque in occasione. Propter primum dicit: praedicatio mea non est quasi hominibus placens, scilicet finaliter. Ps. LII, 6: dissipata sunt ossa eorum, qui hominibus placent. Gal. I, 10: si hominibus placerem, Christi servus non essem. Aliquando tamen debent velle placere hominibus propter gloriam Dei, ut praedicatio magis fructificet, sicut dicitur I Cor. X, 33: ego per omnia omnibus placeo, et cetera. Sed Deo, et cetera. Prov. XVI, 2: omnes viae hominum patent oculis eius. Huius autem signum est, quia non adulati sumus loquentes eis placentia. Is. c. XXX, 10: loquimini nobis placentia, videte nobis errores, et cetera. Prov. XXIV, 28: non lactes quemquam labiis tuis, et cetera. Et idem ostendit per causam. Propter duo enim aliquis quaerit hominibus placere, scilicet vel propter beneficia, vel propter gloriam. Hoc autem hic excludit, et primo, primum, dicens neque fuimus, et cetera. Quia non solum adulationem devitamus, sed etiam omnem occasionem avaritiae. I Tim. VI, 5: existimantium quaestum esse pietatem. Ier. VI, 15: a minori quippe usque ad maiorem, omnes avaritiae student.
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Secundo, secundum, ibi neque quaerentes a vobis neque ab aliis gloriam de doctrina, cum haberemus unde possemus gloriari et accipere, imo oneri esse, quia debebant ei gloriam et sustentationem; unde dicit cum possemus. Et vocat onus, quia perverse eis praedicantes ultra modum haec ab eis quaerebant. Is. III, 14: vos enim depasti estis vineam meam, et cetera.
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Deinde cum dicit sed facti sumus, etc., manifestat haec duo, et primo quod non quaerit humanam gloriam; secundo quod nec occasionem avaritiae, ibi memores enim estis. Circa primum duo facit; quia primo ostendit suam humilitatem; secundo sub similitudine ostendit suam sollicitudinem, ibi tamquam si nutrix. Ponit ergo primum, dicens quod facti sumus parvuli, etc., id est humiles. Eccli. XXXII, v. 1: rectorem te posuerunt? Noli extolli, sed esto in illis quasi unus ex ipsis. Quod ostendit in similitudine, dicens tamquam si nutrix, quae scilicet condescendit infanti balbutiendo ei loquens, ut puer loqui discat, et in gestibus ei etiam condescendit. I Cor. IX, 22: omnibus omnia factus sum. I Cor. III, 1: tamquam parvulis in Christo lac vobis potum dedi, non escam. Etiam animas. Io. X, 11: bonus pastor animam suam dat pro ovibus suis, et cetera. Quoniam charissimi, et cetera. II Cor. XII, 15: ego autem libentissime impendam et superimpendar ego ipse pro animabus vestris, et cetera.
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Deinde cum dicit memores enim estis, ostendit, secundum, quod supra dixerat, scilicet item neque per occasionem avaritiae, quia nihil a vobis sumpsimus, sed de labore, quia laboris, et cetera. Et aliqui laborant quidem, sed ex solatio, sed nos non, sed cum labore. Ideo dicit laboris nostri, non propter exercitationem corporis, sed cum fatigatione. Unde dicit et fatigationis. Aliqui etiam laborant de die, nos vero nocte et die. Per hoc enim voluit arcere pseudo, qui nimis accipiebant, et propter otiosos inter eos. I Cor. IV, 12: laboramus operantes manibus nostris, et cetera. Deinde cum dicit vos enim estis, ponit puritatem suae conversationis, et primo quomodo sancta, quo ad vitam; secundo quomodo sollicita, quo ad doctrinam, ibi qualiter unumquemque.
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Dicit ergo: scitis quam sancte, id est pure. Lev. XI, 44 et XIX, 2: sancti estote, quia ego sanctus sum. Iuste, quo ad proximum. Tit. II, 12: sobrie et iuste, et pie vivamus in hoc saeculo.
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Sine querela, vobis qui credidistis, id est ex quo credidistis nihil agentes, unde quis posset scandalizare unumquemque vestrum singulariter. Nota quod singularis praedicatio quandoque multum valet. Tamquam pater. I Cor. IV, 15: in Christo Iesu per Evangelium ego vos genui. Deprecantes. Philem. 8: multam fiduciam habens in Christo Iesu imperandi tibi quod ad rem pertinet, propter charitatem magis obsecro. Et consolantes per verba lenia. Contra quod dicitur Ezech. XXXIV, 4: cum austeritate imperabatis eis cum potentia. Is. LXI, 2: ut consolarer omnes lugentes, et ponerem consolationem lugentibus Sion. Et quid praedicasti? Ut digne, id est, ut vestra conversatio esset talis, qualis decet ministros Christi. Col. I, 10: ambuletis digne Deo per omnia placentes. Deo, qui, et cetera. Sap. VI, 21: concupiscentia itaque sapientiae deducet ad regnum perpetuum.
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Supra ostendit apostolus qualis fuit ad eos introitus suus, hic ostendit qualis fuit eorum conversio. Et circa hoc duo facit, quia primo ostendit, quod perfecte conversi sunt per fidem firmam; secundo quomodo fortiter perstiterunt in tribulationibus, ibi vos enim. Ponit ergo primo bona eorum pro quibus gratias agit, et reddit rationem. Dicit ergo ideo, quia sollicite vobis praedicavi, sicut pater filiis, ideo de bonis vestris gratias ago, sicut pater de bonis filiorum. III Io. II, v. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Phil. IV, 6: cum gratiarum actione. Sed de quo? Quoniam cum accepissetis a nobis, et cetera. Gratias debet agere praedicator quando verbum eius in auditoribus proficit. Et dicit verba auditus Dei a nobis, id est, per nos. Ps. LXXXIV, 9: audiam quid loquatur in me dominus Deus. Rom. X, 17: fides enim ex auditu, auditus autem per verbum Christi. Accepistis illud, id est, firmiter in corde tenuistis, non ut verbum hominum, quia vana verba hominis. II Cor. XIII, 3: an experimentum quaeritis eius, qui in me loquitur Christus? II Petr. I, 21: non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto inspirati locuti sunt sancti Dei homines. Et quare gratias agitis? Quia hoc ipsum quod credidistis, Deus in vobis operatus est. Phil. II, 12: Deus est qui operatur in vobis velle et perficere pro bona voluntate. Is. c. XXVI, 13: omnia opera nostra operatus es in nobis, domine. Deinde cum dicit vos enim, ostendit quomodo fortiter perstiterunt in tribulationibus. Et circa hoc duo facit, quia primo ponit tribulationes eorum in quibus steterunt; secundo quod remedium proposuit adhibere, ibi nos autem. Item prima dividitur in duas, quia primo commendat eorum patientiam in adversis; secundo reprehendit eos, qui intulerunt adversa, ibi qui Christum. Dicit ergo: accepistis verbum non ut est hominum, sed sicut est vere verbum Dei, quia exposuistis vos pro illo usque ad mortem. Per hoc enim, quod homo moritur propter Christum, testificatur quod verba fidei sunt verba Dei. Et ideo martyres idem est quod testes. In Iudaea. Ibi enim fides Christi primo est annuntiata. Is. II, 3: de Sion exibit lex, et verbum domini de Ierusalem. Ibi etiam primo persecutio fidei facta fuit. Act. VIII, 1: facta est autem in illa die persecutio magna in Ecclesia, quae erat Ierosolymis, et cetera. Hebr. c. X, 32: rememoramini autem pristinos dies, in quibus illuminati magnum certamen sustinuistis passionum. Et isti similes passiones passi sunt.
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Et ideo dicit eadem passi a contribulibus vestris, id est, ab infidelibus Thessalonicensibus. Matth. X, 36: inimici hominis, et cetera. Deinde cum dicit qui et dominum, vituperat Iudaeos, a quibus incepit persecutio. Et primo commemorat eorum culpam; secundo rationem culpae, ibi ut impleant. Circa primum tria facit: primo eorum culpam ponit in comparatione ad Dei ministros; secundo ad ipsum; tertio ad totum genus humanum. Ministri Dei sunt praedicatores. Praedicatio autem principaliter est a Christo, figuraliter a prophetis, executive ab apostolis. Contra hos tres insurrexerunt Iudaei. Et primo dicit de Christo, ibi qui et dominum. Matth. XXI, 38: hic est haeres, venite, occidamus eum. Nec obstat si gentiles occiderunt eum, quia ipsi suis vocibus petierunt eum occidi a Pilato. Ier. XII, 8: facta est haereditas mea mihi, quasi leo in silva, dedit contra me vocem, et cetera. Secundo dicit de prophetis, ibi et prophetas. Act. VII, 52: quem prophetarum non sunt persecuti patres vestri? Et occiderunt eos, qui praenuntiabant de adventu iusti, cuius vos nunc proditores et homicidae fuistis. Tertio dicit de apostolis et nos, scilicet apostolos. Matth. X, 17: tradent vos in Conciliis, et cetera. Secundo ponit culpam in comparatione ad Deum, ibi Deo non placent, licet crederent in hoc se obsequium praestare Deo Io. XVI, 2. Sed quia zelum Dei habent non secundum scientiam, ideo Deo non placent, quia non faciunt recta fide, et sine fide impossibile est placere Deo, Hebr. XI, 6. Is. V, v. 25: iratus est furor domini in populo, et cetera.
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Tertio ostendit eorum culpam in comparatione ad totum genus humanum, cum dicit omnibus hominibus adversantur. Gen. c. XVI, 12: manus eius contra omnes, et cetera. Adversantur autem in hoc, quia prohibent et impediunt praedicationem gentilium et conversionem. Act. XI, 2 reprehenditur Petrus, quod ivit ad Cornelium. Item Lc. XV, v. 28 filius maior, scilicet populus Iudaeorum, turbatur, quia filius minor, id est, populus gentilium recipitur a patre. Is. XLV, 10: vae qui dicit patri: quid generas? Num. XI, 29: quis det ut omnis populus prophetet?
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Ratio autem huius culpae est ex divina permissione, qua vult ut impleant peccata sua. Omnium enim quae fiunt, sive bona, sive mala, est quaedam certa mensura, quia nihil est infinitum. Et omnium istorum mensura est in praescientia. Bonorum quidem, in eius praeparatione. Eph. IV, 7: quia unicuique nostrum data est gratia secundum mensuram donationis Christi. Malorum vero, in permissione, quia si aliqui sunt mali, non tamen quantum volunt, sed quantum Deus permittit. Et ideo tamdiu vivunt, quamdiu perveniant ad hoc, quod Deus permittit. Matth. XXIII, 32: implete mensuram patrum vestrorum, et cetera. Et ideo dicit ut impleant, et cetera. Deus enim dedit Iudaeis post passionem Christi spatium poenitentiae per quadraginta annos, nec conversi sunt, sed addebant peccata peccatis. Et ideo Deus non plus permisit. Unde dicit hic pervenit ira Dei, et cetera. IV Reg. XXII, 13: ira Dei magna succensa est contra nos, quia non audierunt patres nostri verba libri huius, et cetera. Lc. XXI, 23: erit enim pressura magna super terram, et ira populo huic, et cetera. Et non credas quod haec ira sit per centum annos, sed usque in finem mundi, quando plenitudo gentium intraverit, et cetera. Lc. XIX, 44 et XXI, 6 et Matth. XXIV, 2: non relinquetur lapis super lapidem, qui non destruatur. Deinde cum dicit nos autem, ostendit remedium, quod eis proposuit adhibere, scilicet quod personaliter iret ad eos. Et circa hoc duo facit, quia primo ponit propositum suae visitationis; secundo impedimentum, ibi sed impedivit; tertio causam quare volebat ire, ibi quae autem est.
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Dicit ergo nos autem, fratres, desolati a vobis, a quibus eramus separati, vel propter tribulationes vestras, ore, id est, carentes collocutione, et aspectu, id est, carentes visione: propter haec enim duo necessaria est amici praesentia, quia est consolativa; sed non corde, quia corde sumus praesentes. I Cor. V, 3: ego absens quidem corpore, praesens autem spiritu. Abundantius festinavimus faciem, et cetera. Ut sicut corde, sic et corpore praesens esset. Rom. XV, 23: cupiditatem habens veniendi ad vos ex multis iam praecedentibus annis, et cetera. Festinavimus, dicit pluraliter, quia scribit ex persona trium, scilicet sui, Silvani et Timothei.
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Ideo etiam voluimus venire ad vos, omnes forte semel, sed ego Paulus semel et iterum, id est, bis proposui, sed impedivit nos Satanas, id est, procuravit impedimenta, forte per aeris tempestates. Ap. VII, 1: isti sunt Angeli, qui tenent ventos. Deinde cum dicit quae est enim, ostendit causam propositi. Primo quantum ad futurum; secundo quantum ad praesens, ibi vos enim, et cetera. Dicit ergo: desidero videre vos, et gratias ago de bonis vestris, quae sunt spes nostra. Nam pro his speramus a Deo praemia, quando reddere venerit unicuique secundum opera sua. Maxima enim est retributio praedicatori ex his quos convertit. Aut gaudium, quia gaudium illorum est gaudium apostoli, sicut bonum eorum est bonum apostoli; bonum enim effectus reducitur in bonum causae. Aut corona gloriae, quia pro certaminibus eorum et iste, qui induxit ad certandum, coronatur. Dux enim, qui induxit milites ad pugnam coronabitur. Eccli. XXX, v. 2: qui docet filium, laudabitur in illo, et in medio domesticorum in illo gloriabitur, et cetera. Haec, inquam, spes, quae est? Nonne vos?
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Imo sic in futuro ante dominum nostrum Iesum Christum in adventu eius.
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Sed etiam in praesenti vos enim estis, apud omnes fideles, gloria nostra. I Cor. c. IX, 15: melius est mihi mori, quam ut gloriam meam quis evacuet. Et gaudium, quo laetor de bonis vestris in praesenti.
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1. Nam ipsi scitis, fratres, introitum nostrum ad vos, quia non inanis fuit. Quo sensu dicat, introitum suum ad Thessalonicenses non inanem fuisse, vnriant foterpvetes. Nam Chrysostomus et Theophylactus ita intelligunt: Non fuit levis aut vulgaris, sed difficilis ac periculorum plenus. Oecumenius ad hunc modum: Non fabulae, non mendacia, non nugae fuerunt nostrae praedicationes. Alii vero sic exponunt: Non fuit inanis, id est: fructu vacuus, sed valde fructuosus. Qui sensus optime respondet superioribus, quasi dicat: Sed quid opus, ut vobis referam, quid alii loquantur de meo ad vos accessu, quam prosperum successum habuerit; cum ipsimet probe sciatis, quod non inanis fuerit, sed fructu redundans fidei ac patientiae vestrae? Sic et alibi inaneapud Apostolum accipitur; ut 1 Cor. 15. Jnanis est ergo praedicatio nostra, inanis est et fides vestra; et ibidem: labor vester non est inanis in Domino. Et in hac rursus Epistola capite sequenti: Ne forte inanis fiat labor noster. His enim locis inane dicitur, quod utilitate, fructu, mercede caret. Sed qui id hoc loco aliter exponunt, ea ratione moti videntur, quod verba subsequentia non sonent fructum aut successum Apostolicae praedicationis, sed ipsius Apostoli pericula et doctrinae ejus sinceritatem. Verum hoc eos fallit, quod existiment Apostolum verbis proxime sequentibus explicare, quomodo introitus ejus ad Thessalonicenses non fuerit inanis; prius enim adfert et commemorat media quaedam praeclara, ceu causas, quibus uti solet Deus ai fructum efficiendum apud eo^, quibus Evangelium praedicatur. Ea sunt afflictiones et peisecutiones ejus, qui praedicat, doctrinae et doctoris integritas, studium gloriae Dei, non autem suiipsius; amor salutis eorum, quibus verbum annuntiatur, et cautela, ne sumptu graventur aut offendantur; denique laboris assiduitas in praedicando, exhortanuo, consolando. Posthaec omnia, resumit et explicat, quod dixerat, introitum suum ad Thessalonicenses non inanem fuisse, scilicet ibi: Ideo et nos gratias agimus Deo.
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2. Sed antepassi et contumeliis affecti, sicut scitis, in Philippis. Haec Paulus de se et Sila commemorat; qui, cum praedicassentPhilippensibusEvangelium, occasiono Pythonissae a so curatae gravem persecutionis impetum passi sunt, et publice virgis caesi, id enim est, quod dicit, contumeliis affecti, ac postea in carcerem conjecti; quemadmodum refertur Act. 16.
Fiduciam habuimus in Deo nostro loqui ad vos Evangelium Dei, in multa solicitudine. Graece in multo agone, id est, certamino. Quod autem vartit interpres, fiduciam habuimus, in Graeco est unum verbum Apostolo frequens, quod significat audacter et intrepide agere quippiam. Ambrosianus sicut alibi, ita et hic circumloquitur hoc modo: Exserta libertate ausi sumus. Sensus est: Sed cum paulo ante Philippis graviter exagitati et contumeliose tractati essemus; tamen, in Deo nostro confisi, sumsinius audaciam vobis quoquepraedicandi ipsius Evangelium, quamvis cum multo certamine, id est, latore ac difSeultate, propter adversarios, qui tumultum populi contra nos concitabant. Quin potius ea res animum et fiduciam nobis adauxit, quod sciremus ita Deo visum esse, ut Evangelium ejus absquo praeviis hujusmodi periculis et persecutionibus non fructificet. De hoc certamine concule historiam Act. 17. Porro rationem fiduciae atquo ex ea boni successus continent ea, quae sequuntur.
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3. Exhortatio enim nostra non de errore, neque de immunditia, neque in dolo. Pro de, Graece est ex, ut non tam materia exhortationis, quam animus et ingeiJum exhortantis significetur, quemadmodum siguificatar ultima parte, neque in dolo: quamvis ex consequenti intelligatur etiam materia exhortationis seu doctrinae. Consonat Graecis Ambrosianus, qui ita legit: Nam exhortatio nostra non ex fallacia, neque ex immunditia etc. Ubi recte pro errore, fallacia legitur, quam imposturam vertit Erasmus: quia Graeca dictio TcXofvrj significat errorem, ut est decipientis et fallere volentis. Unde Graecis impostores ieAgcvo'. vocantur. Sensus: merito cum libertate et fiducia, quam in Deo nostro habebamup, praedicavimus vobis, tanquam nobis optime cousci.i: quia Joctrina nostra non est fallax, non sumus impostores, non docemus errores, quemadmodum philosoph' gentiles, neque ex impuro ac libidiuoso pectore doctrina nostra procedit, aut immundum ac turpe aliquid tradit, velut illa Simonis magi: nec denique cum dolo et astu conjuncta fuit praedicatio nostra, quasi in tradendo Evangelio non Christi gloriam, neque s.ilutem vestram, sed lucrum et gloriam nostram spectaremus: quemadmodum Judaei pseudapostoli. Nam ejusmodi, Liquit de iis 2 Cor. 11., sunt operarii subdoli, transfigurantes se in Apostolos Christi.
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4. Sed sicut probati sumus a Deo, ut crederetur nobis Evangelium, ita loquimur. Id est: Sed sicut habiti fuimus a Deo fideles, integri et sinceri, quibus ut ministris suis committeret Evangelium praedicandum: ita cum omni fide, sinceritate et integritate illud praedicamus. Simile est illud 1 Tim. 1. Quia fidelem me existimavit, ponens in ministerio. De hac integritate doctrinae ac ministerii sui multa iu 2. ad Cor. atque imprimis illud capitis secundi: Non enim sumus, sicut plurimi, adulterantes > erbum Dei, sed ex sinceritate, sed sicut °,x Dec, coram Deo, in Christo loquimur. Unde et hic sequitur:
Non quasi hominibus placentes, sed Deo, qui probat corda nostra. Explicatio est sinceritatis animi. Non, inquit, loquimur velut hominibus placere stucientes, et per hoc eorum affectibus et cupiditatibus doctrinam nostram accommodantes, uti pyeudapostoli faciunt: sed Deo cupientes placere, cujus in Evangelio praedicando ministri sumus, et quem fallere non possumus, utpote coidium nostrorum inspectorem et exploratorem. Sic ad Gal. 1. An quaero hominibus placere? si adhuc hominibus placerem, Chrisli servus non essem.
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5. Neque enim aliquando fuimus in sermone adulationis, sicut scitis. Pergit suam et collegarum suorum in Evangelio tradendo sinceritatem declarare. Nunquam, in^ult, studium nobis fuit vobis assentari: non fuimus vobis locuti placentia, sed utilia: quemadmodum ipsi nostis ac testari potestis.
Neque in occasione avaritiae: Deus testis est. Occasionem avaritiae vocat occasionem ad avaritiam explendam, sive ad ea consequenda, circa quae versatur avaritia. Sensus est: Sub occasione Evangelii ac titulo Christi non quaesivi lucrum meum privatum, atque hujus rei Deum testem invoco; est enim juiamentuin: Deus testis est. Non hic dicit, ut in priori parte, sicut scitis, quia quod non esset iis assentatus, ipsi Thessalonicenses testari poterant: quod autem privata, commoda non spectasset, cum ea res sit intentionis animi, non perinde hominibus notum esse poterat: idcirco Deum adhibet testem.
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6. Nec quaerentes ab hominibus glo-,iam, neque a vobis, neque ab aliis. Primo loco est praepositio e£, in Graeco ex hominibus: ut hic videatur esse sensus: Nec fuimus aliquando quaerentes gloriam, quae ex hominibus est: id est, expeteutes gloriam humanam, neque a vobis, neque ab aliis quibuscunque. Oblique notat vitia pseudapostoloium et carnalium verbi Dei ministrorum: quae sunt hominibus placere et assentari, quaestum ex Evangelio venari, gloriam suam quaerere.
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7. Cum possemus vobis oneri esse, ut Christi Apostoli. Vobis in Graeco et Syriaco non est; legunt autem hoc medo Graeca: potentes, ld est, cum possemus, in onere esse velut Christi Apostoli. Nonnulla etiam MSS. pronomen non habent. Nostra lectio postulat hunc sensum: Cumpossemus, id est potestatem et jus haberemus onerandi vos sumptu sustentationis nostrae, sicut habent Apostoli Christi; quibus scilicet dedit iltein potestatem, quando ordinavit iis, qui Evangelium annuntiant, de Evangelio vivere, uti refert 1 Cor. 9. Unde et ibidem ait: Non sum Apostolus? nunquid non habemus potestatem manducandi et bibendi, sicut et caeteri Apostoli etc.? Hic sensus est Latinorum: faventque et haec ejusdem Apostoli loca 2 Cor. 11. Cum essem apud vos et egerem, nulli onervsus fui, et rursum: In omnibus sine onere me vobis servavi et servo, et cap. 12. Ego ipse non gravavi vos etc. iterum: Non ero gravis vobis. Quae omnia procul dubio dicta sunt de gravamine sustentandi praedicatoris Evangelici. Quo pertinet etiam illud, quod in hcc capite paulo post sequitur: Nocte et die operantes, ne quem vestrum gravaremus. Quod et repetit in 2. epist. cap. 3. Observa quoque juxta datam expositionem Paulum dissimulare se esse Apostulum Christi. Non enim dicit: sicut caeteri Apostoli Christi, quemadmodum dixit ad Cor. seipsum et Bamabam in nomine Apostolorum volens comprehendere, sed sicut Apostoli Christi, quasi ipse ex eorum numero non esset. Unde et ob hanc foitasse causam in capite Epistolae non se Apostolum nominavit: nondum enim necessitas auctoritatis suae tuendae ipsum eo compulerat. Quanquam hoc, quod dicit: ut Christi Apostoli, potest accipi dictum non per similitudinem, sed per veritatem, hoc sensu: utpote qui sumus Christi Apostoli. Porro Graeci suam lectionem malunt hoc modo exponere, quomodo vertunt etiam Erasmus et Hentenius: Cum possemus in auctoritate esse tanquam Christi Aposloli. Consonat Ambrosianus textus, qui sic habet: Cum possemus apud vos in honore esse ut Christi Apos*oh. Non quod Graeca vox proprie honorem vel auctoritatem significet, sed quia viris honore et auctoritate praestantibus gravitas metaphorice solet adscribi. Sequitur hanc interpretationem Cajetanus, et pro ea facit contextus orationis Apostolicae: Non quaerentes ab hominibus gloriam, etsi possemus esse in auctoritate et honore. Nam secundum priorem sensum pars haec cum superiori non videtur cohaerere. Verumtamen cum dictio Graeca nusqiUim alibi, ne metaphorice quidem roperiatur auctoritatem significare, cumque toties alibi apud Apostolum hae voces, onus et onerare seu gravaro, referantur ad gravamen sustentatioms, fit ut prior sensus, quem et Graeci ita proferunt, ut non rejiciant, videatur praeferendus. Nec vero incommodam habet cum praecedentibus coanexionem; potest enim refeiri ad illud, quod dixerat: nejiie in occasione avaritiae, quasi dicat: adeo non vertimus Evangelium in occasionem avaritiae, ut nec vitae necessaria a vobis acceperimus, cum alioqui jure Apostolico possemus vobis oneri esse.
Sed facti sumus parvuli in medio vestrum. Variant liic Graeci codices, occasione affinitatis dictionum vqrtioi et ^tcioi, quarum prior in paucioribus est Graecis, et parvulos significat; posterior in compluribus et significat leaes, mites, placidos. Haec apud Chrysostomum est, illa apild Oecumenium, utramque Theophylactus attingit. Syrus interpres vertit humiles. Latina quoque MSS, lenes legunt, et Erasmus placidos vertit. Atqui vocabulum vVjtcloi ^ id est, parvuli, multo est usitatius in sacris literis. Quod vero ad sensum attinet, non admodum refert, utrum legatur: cum iu Evangelio parvuli nobis in exemplum humilitatis ac lenitatis a Chri-to proponantur. Potest igitur hic reddi sensus: Cum apud vos essemus, nec opus nec gloriam quaesivimus, sed fuimus inter vos parvuli, id est, humiliter ac submisse nos gerentes, itemque lenes ac placidi: nec auctoritatem praeferentes, nec allegantes potestatem.
Tanquam si nutrix foveat filios suos. Id est, more matris prolem nutrientis, quae parvulo fit parvula, dum se ei quodammodo coaequat, ejusque moribus assimilat, blandiens non imperans. Ita nos, inquit, ut vestram promoveremus salutem per omnia nos vobis accommodavimus, neque jus nostrum neque imperium urgentes, sed contra potius nos totos vobis effundentes. Sic enim comparationem explicat ipse Apostolus verbis sequentibus:
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8. Ita desiderantes vos, cupide volebamus tradere vobis non solum Evangelium Dei, sed etiam animas nostras. Capide non est in Graeco, sed ab interprete additum explendi sensus gratia, potestque referri vel ad participium praecedens vel ad verbum subsequens. Quod posterius magis apparet. Nam pro eo, quod est cupide velle, textus Ambrosianus habet cupere, et Graeca vox passim in Scripturis significationem habet animi propensi ac praecipui cnjasdam affectus. Sensus est: Ai eum racdum nos amantisime affecti erga vos, ex animo cupiebamus vobis non solum impertire doctrinam evangelicam, verum etiam vitam nostram impendere. De vocabulo Graeco, quod interpres noster vertit deside^antes, consule Tneophyla^tum, qui diversum verbum una litera mutata legendum putat, ejusque significationem exponit.
Quoniam carissimi nobis facti estis. Graece: propterea quod dilecti nobis facti estis. Quasi dicat: id volebamus, non" quod a vobis quidquam speraremus praemii, sed quia vos ex animo diligebamus; hoc autem confirmat sequentibus verbis.
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9. Memores enim estis fratres laboris nostri et fatigationis. Intelligit opus manuum, quod cum labore et fatigatione exercebat, victus quaerendi causa, ne Thessalonicenses sumptu gravaret, quod sane inaxlmi erga eos amoris inlicium erat. Nocte et die operantes, ne quem vestrum gravaremus, praedicavimus in vobis Evangelium Dei. In Graeco melius cohaeret oratio: Nocte enim et die operantes etc., nec est: in vobis, sed eic; ujJidq ad vos, id est, erga vos; tametsi Erasmus vertit apud vos, minus recte. Nam sensus est: vobis ac pro ve sira salute praedicavimus Evangelium Dei; nihil tamen a vobis accipientes. ne quem vestrum gravaremus, sed opere manuum nos transigentes. Quod autem dicit: nocte et die, assiduitatem operandi significat, quemadmodum alibi saepe ea phrasis accipitur in Scriptura, in qua etiam nox plerumque ante diem nominatur, propterea quod in mundi creatione nox diem praecesserit. Unde et Hebraei diem naturalem a nocte incipiebant. Quamvis autem Apostolus a Thessalonicensibus nihil acciperet, sed apud ecs manibus operaretur; accipiebat tamen agens Thessalonicae ea, quae mittebantur a Philippensibus, sicut ipse testatur Phil. 4. dicens: quia et Thessalonicam semel et bis in usum mihi misistis. Id autem hic non commemorat, ne Thessalonicenses pudore gravet. Nam sicut ea res pertinebat ad laudem Philippensium, ita vergebat nonnihil in vituperium Thessalonicens;um.
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10. Vos testes estis et Deus. Id est, vosipsos hujus rei, quam dicturus sum, testis appello. Imo et Deum advoco testem. Juramentum esthac posterioriparte. Quam sancte et juste et sine querela vobis, qui credidistis, fuimus. Tro quo legit Ambrosianus: Vobiscum, qui creditis, conversati sumus. Graece tcioxsuouotv. Quanquam id etiam ad prae teritum extenditur, propter verbum fuimus, a quo dependet. Quod ait sancte, ad munditiem vitae atque doctrinae pertinet, quod juste, injuriis et eyactionibus opponit, quod addit sine querela, Graece inculpate, irreprehensibiliter, significat etiam infirmorum offendicula se diligenter vitasse.
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11. Sicut scitis qualiter unumquemque vestrum. Non sine caasa jam toties repetit scire Thessalonicenses vera esse, quae dicit, nullum enim certius testimonium, quam eorum experientia, quibus cum loquimur. Sicut pater filios vos, paulo acie comparavit se nutrici seu matri foventi filios suos, nunc se comparat patri, filios suos instituentl.
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12. Deprecantes vos et consolantes, testificati sumus. In Graeco sententia est imperfecta: Obsecrantes sive exhortantes vos et consolantes et testificantes sive contestantes. Noster interpres, ut absolutam redderet orationem, ultimum paiticipium abjecta conjunctione mutavit in verbum: testificati sumus. Potest et aliter suppleri sententia, si verbum fuimus superius positum repetanms, ad hunc modum: Qualiter unumquemque vestrum, veluti pater filios suos, fuimus obsecrantes vos etc. Ubi et pleonasmus est in vocabulo vos, cum sufficeret dixisse, unumquemque vestrum. Est autem hic sensus: Prout nostis, quemadmodum unumquemque vestrum perinde, ut pater filios suos, cum precibus exhortaci fuerimus ad fidei perseverantiam, et consolati super aflflictione propter evangelium exurgente: denique contestati sumus de eo, quod sequitur.
Ut ambularetis digne Deo. Id est, ut conversaremini sicut decet cultores ac servos Dei. Doctrinam hanc sanctae conversationis repetit ac pluribus tradit cap. 4. Qui vocavit vos in suum regnum et gloriam. Vocavit per iidem et baptismum. Nam efficax intelligitur vocatio, c^ua facti fideles incorporati fuerant ecclesiae, quae est regnum Dei, et futurae gloriae pignus acceperant Spiritum sanctum. Gloriae mentionem adjungit, ut eos inter afflictiones animet, et spe praemii corroboret ad perseverantiam conversationis Deo dignae.
2:13
13. Ideo et nos gratias agimus Deo sine intermissione. Graece, indesinenter, id est, assidue. Quod initio capitis dixerat, introitum suum ad Thessalonicenses non inanem fuisse; id nunc, post multa de suo erga eos officio interposita, deslarat gratias agens Deo pro beneficio tam boni successus. Quoniam cum accepissetis a nobis verbum auditus Dei. In Graeco hic est ordo: Quod cum acceperitis verbum auditus a nobis, Dei; id est, verbum Dei, quod audieratis a nobis, quod nos vobis praedicav imus; verbum Dei vocat evangelii doctrinam ab ipso Deo traditam, sive ea scripto mandata sit, sive non. Cum enim haec sit epistola Pauli omniu.m prima; nondum utique literis consignaverat verbum, quod praedicabat. Notandum id contra haereticos, nullum Dei verbum praeter id, quod scriptum est, agnoscentes.
Accepistis illud, non ut verbum hominum, sed (sicut est vere) verbum Dei. Accepistis m Graeco aliud est verbum a praecedenti et significat, suscepistis; quemadmodum vertit interpres Ambrosianus. Qi:amvis autem in Graeco non addatur vocula ut: omnino tamen subaudienda est: nam et Ambrosianus eam legit, atque etiam in altero membro repetit, ut verbum Dei. Breviter, sensus est: Credidistis ei, tanquam verbo Dei; quicunque enim evangelio credunt sicut oportet, id est, fido Christiana: suscipiunt verbum Dei quale revera est, nempe ut verbum Dei, id est, ut verbum, quod Deus ipse locutus est: qui cum cit prima veri tas, nec falli potest, nec fallere. Qui autem non ita credunt: accipiunt ut verbum hominum, id est, ut dubium, aut ut probabile tantum, aut ut humana solum ratione, vel auctoritate firmatum: quomodo recipiuntur placita philosophorum, in quibus non est certissima vevitas, quia omnis homo mendax. Unde David dicebat ad Saul: Quare audis verba hominum, loquentium, David quaerit malum adversum te? 1 Reg. 24. Hic locus docet, proprium objoctum fidei esse verbum Dei, seu veritatem primam hominibus loquentem; ostendit quoque, fidem, id est assensum, quo suscipitur verbum Dei, esse opus gratiae divinae: id enim manifeste convincit gratiarum actio.
Qui operatur in vobis, qui credidistis. Graece: Qui operatur in vobis credentibus. Quod tamen ad praeteritum referri potest: ut recte noster interpres verterit, qui credidistis, quomodo legit etiam Ambrosianns. Apud quem tamen non est, qui operatur, sed quod operatur: Quomodo legit et Augustinus de praedest. sanct. cap. 19., ut relativum respiciat verbum Dei, non Deum: cum Graeca relatio ambigua sit. Rectius autem, yuod operatur, idque significatione passiva: nam in Graeco verbum est Ivspy£"iTCU, quod nunquam active sumitur. Itaque sensus est: Quod verbum agitur, exercetur, incitatur (nimirum agente Deo) in vobis, qui credidistis: id est, qui illud velut semen quoddam fructiferum fide suscepistis: agitur autem ad omne genus piarum actionum. Loquitur Apostolus, ut saepe alibi, de verbo credito, id est, dj fide ipsa: nam fides per charitatem operatur. Galat. 5. In cujus etiam loci commentario vim Graeci verbi latius exposuimus.
2:14
14. Vos enim imitatores facti estis, fratres, ecclesiarum Dei, quae sunt in Onll Estil Comm. Tom. II. Judaea, in Christo Jesu. Ex hoc, inquit, liquet, verbum Dei operatum esse in vobis, quia facti estis imitatores ecclesiarum Dei Christianarum, quae in Judaea sunt; addidit enha, in Christo Jesu, ne quis Judaeorum synagogashic suspicetur. Nam de ecchsiis loquitur Judaeorum, qui erant primitiae credentium, ac praecipue de eceleeia Jerosolyrnitana, quemadmodum patet ex sequentibus.
Quia eadem passi estis et vos a contrihalibus vestris, sicut et ipsi a Judaeis. Graece est, a propriis contribulibus. Intelligit autarn non tam ejusdem tribus homi.nes, quam ejusdem gentis aut civitatis. In qua generali significatione etiam Terentius usus est vocabulo tribulis. Unde Ambrosianus legit, concivibus. Commemorat autem Aj.ostolus, in quo facti fuerint Thessalonicenses Judaicarum Dei ecclesiarum imitatores, scilicet in eo, quod a suis civibus propter verbum Dei talia pasd fuissent, o^ualia illi a Judaeis. De Judaeorum ecclesiis, quam gravem ah infidelibus Judaeis persecutionem passae fuerint, abunJe testatur Lucas in actis: eodemque pertinet, quod Apostolus ad Hebraeos scribit, cap. 10. Remcmoramini pristinos dies: in quibus illuminati, magnum certamen sustinuistis et quae sequuntur. De Thepsalonicensibus autem, quod non solum a Judaeis, verum etiam a corcivibus suis graviter infestati fuerint, si^nificat locus ille Act. 17. Zelantes cutem Judaei, assumentesque de vulyo viros quosdam malos et turba facta concitaverunt civitatem etc. Nam eo respicit Apostolus.
2:15
15. Qui et Dominum occiderunt Jesum et Prophetas. Graece: et proprios Prophetas. Similiter Ambrosianus. Quae lectio vehementior est, magisque facit ad exaggerandam Judaeorum persequentium malitiam. Continet autem haec digressio consolationem Thessalonicensium, apud quos, ut ex loco Act. proxime citato liquet, Judaei fuerant auctores et incentores persecutionis adversus eos commotae; quasi dicat Apostolus: Quid mirum, si vos persecuti sint Judaei; quando et Christum Dominum occiderunt, nec a propriis et domesticis suis prophetis manus impias abstinuerunt. Quin potius consolamini vos et gratulamini vobis, ob societatem passionum Christi et prophetarum ejus. Occiderunt autem Christum Judaei, non suis manibus ei mortem inferendo, id enim jussu Pilati praesidis, milites ejus gentiles fecerunt, sed, quod deterius est, ex odio atque invidia tradendo, accusando et postulando ad mortem. Unde ait ipse ad Pilatum: Qui me tradidit tibi, majus peccatum habet, Joan. 19. Occiderunt ergo voluntate et impulsu suo, licet manibus alienis. Unde et Petrus ad illos Act. 3., auctorem vitae interfecistis, et Stephanus Actor. 7. Cujus vos nunc proditores et homicidae fuistis. Jesum vocat Apostolus Dominum, ut alibi; ratione redemptionis, qua nos sibi ut servos vendicat, quanquam et vere dicitur, quod Deum occiderunt; propter communionem idiomatum utriusque in Christo naturae. Non quidem verisimile est, Judaeos, quos Paulus infesto3 sibi et ecclesiae sentiebat, fuisse ex iis ipsis, qui Christum postulaverant ad necem, fluxerant enim jam a morte Christi septemdecim anni plus minus; sed erant ejusdem gentis, et in facinus illorum hi expresse consentiebant, dicentes bene et juste factum esse. Prophetas autem occidisse dicuntur, quia patres ac majores eorum, a quorum moribus et ingenio non recedebant, illos occiderant; ipsi quoque patrum suorum socii in sanguine prophetarum futuri, si in diebus eoium fuissent. Argumento est, quod Christum et Apostolos, eadem, quae prophetae praedicantes, occiderint, patrum suorum mensuram implentes, ut dicitur Matth. 23. Erat ergo consensus et communio sceleris atque malitiae inter ipsos et patres eorum.
Et nos persecuti sunt, Christi Apostolos ac miniotros. Et Deo non placent. Imo magnopere displicent atque exosi sunt, gravissime ab eo puniendi; tantum abest, ut Deo placeant, et obsequium ei praestent, sicut ipsi arbitrantur. Est igitur liptote, qua minus dicitur, quam significatur. Et omnibus hominibus adversantur; sive quia seditiosum erat hominum genus, quodque caeteras g-entes prae se contemneret; sive quia saluti generis humani per invidiam et malitiam obsistebant, velut communes orbis terrarum hostes, juxta id, quod sequitur:
2:16
16. Prohibentes nos gentibus loqui, ut salvae fiant. Id est, impedientes nos quantum in ipsis est, ne gentibus annuntiemus evangelium salutis. Ea res clara est ex Actis Apostol. Ut impleant peccata sua sernpir. Ut consecutiva particula est, non causalis. Graece el<z to 5cva- TwAYjpaiaat, etc. quasi dicat: Atque ita, dum peccare non desinunt, semper peccata peccatis accumulant, donec tandem impleant eorum mensuram usque ad summum; quando jam non aliud eis restabit, quam terribile judicium Dei.
Praevenit enim ira Dei super illos usque in finem. Graece: Praevenit autem super eos ira in finem. Quanquam etiam verti potest: Pervenit, ut habet Syriaca translatio. Quod verbum et in Latinis quibusdam iegitur: tametsi plurium et antiquiorum codicum lectio est: Praevenit, quam etiam exhibent et exponunt Ambrosianus, Anselmus, Haimo et alii quidamLatinorum: estque hoc magis proprium et usitatum Graeci verbi significatum. Atque eo modo etiam infra accipitur cap. 4. hujus epist., ubi nos habemus: Non praeveniemus eos, qui dormierunt. Multi quoque Latini codices cum Graecis et Syris autem, non enim, legunt; annuente Ambrosiano textu, qui habet, sed praevenit. Sensus igitur est: Cum post hanc vitam sit tempus irae et vindictae divinae super malos (unde canit ecclesia: Dies irae, dies illa), in istos tamen, ut in alios quosnam egregie malos, ira Dci etiam in hac vita exercetur, et tempus suum quodammodo praevenit: dum justo Dei judicio, propter praecedentia peccata, subinde in alia atque alia graviora cadere permittuntur: praevenit, inquam, non aliquando cessatura, sed permansura super eos usque in finem, id est, ad extremum usque. Qua phrasi in scripturis significatur aeternitas, ut Psalm. 9. bis in eodem versu: Non in finem oblivio erit pauperis, patientia pauperum no.i peribit in finem. Hic ergo significatur Judaeorum, tanquam a Deo reprobatorurn, justa derelictio iu peccatis et futura damnaUo: quemadmo dum et in 2. epist. cap. 2. eorum, qui Antichristum sunt recepturi. Loquitur autem Apostolus de Judaeis, qui illo erant tempore, nec de emnibus iis: nam et ipse Judaeus erat, et paulo ante laudaverat ecclesias Christianas, quae erant ex Judaeis; sed de populo seu multitudine, quae Christum non recepit; juxta illud Joan. 1. In propria venit et sui eum non receperunt: et de cujus infidelitate atque abjectione latius agit Rom. 9. Quare etsi locus praesens referri possit etiam ad futuras generationes illius populi; non tamen ex eo consequens erit falsum esse, quod idem Apostolus Rom. 11. docet, quodque ab omnibus fere patribus traditum est, Israelem crediturum et salvum futurum, poscquam pletiitudo gentium intraverit. Nam illud, usque in finem, non exponimus de consummatione saeculi, quasi ad illud usque tempus ira Dei permansura sit super Judaeos; sed de permanentia irae divinae usque in aeternum super multitudine eorum, qui ex illo populo sunt a Deo reprobati.
2:17
17. Nos autem fratres, aesolati a vobis ad tempus horae, aspectu noti corde. Ostendit, se invitum urgente persecutione ab eis discessisse, de quo vide Act. 17. Desolati, Graece orbati, vel exorbati, anop^av.afrivTcC, quomodo filius patre, aut pater filiis orbatur. Respicit enim ad id, quod supra de se dixit, sicut pater filios suos. Nos autem, inquit, o fratres, orbati vobis tanquam carissimis pignoiibus, ad breve tempus, id est per hanc exigui temporis absentiam, idque dumtaxat aspectu, non corde; vel, ut in Graeco et apud Ambrosianum, facit, non corde: nam in corde vos semper circum ferimus:
Abundantius festinavimus faciem vestram videre cum multo desiderio. Id est, vehementi studio egimus atque operam dedimus cum magno vestri desiderio, ut quam citissime faciem vestram videremus; id est, vcbis, etiam corpore, praesentes essemus; erat enim Apostoli praesentia corpcralis, ad eos in fide nuper suscepta confirmandos, non parum necessaria.
2:18
18. Quoniam volum.us venire ad vos, ego quidem Paulus, et semel et iterum. Quoniam, Graece, propterea vel quapropter, ut uabet Ambrosianus. Quapropter, inquit, eo desiderio impr.lsi, voluimus, id est, omnino statueramus venire ad vos, ac nominatim ego Paulus, qui de meo desiderio ac voluntate certius, quam de aliorum testari possum; atque id voluimus semel et iterum, adornantes profectionem. Juxta hanc expositionem solum illud, ego quidem Paulus, parenthesi claudendum est. Alii etiam id, quod sequitur, et semel et iterum, ad solumPaulumrefernnt: quod neu estnecesse. Graece legitur, et semel et bis, sed bene vertit interpres.
Sed impedirit nos satanas. Id est, adversarius, nimirum diabolus, qui in scripturis per antonomasiam satanas appellatur. Alibi dicitur impeditus seu prohibitus a Deo, ut Act. 16. Vetati sunt, inquit Lucas, a Spiritu sancto loqui verbum in Asia. Et rursum: Tentabant ire in Bithyniam, et non permisit eos spiritus Jesu: prohibebantur enimocculta Dei suggestione, ne ea loca adirent ad praedicandum evangelium. Hic vero dicit se impeditum a satana; quia mali homines instigante satana progressum evangelii impediebant; vel insidias Apostolo struentes in via, vel turbas adversus eum passim in civitatibus suscitantes, vel alia quaecunque obstacula studiose ac malitiose objicientes.
2:19
19. Quae zst enim nostra spes, aut gaudium, aut corona gloriae? Sensus est: Non abs re tantopere vos amo ac desidero, utpote qui sitis spes nostra, id est, spei nostrae materia; quia pro fructu, quem apud vo3 feci, praemium a Domino 30 * acccpttimm me.*pero. Et gaudium nostrum, quia Je vestra salute, quam per me Deus operatur, mirifice gaudebo in adventu Christi, quando mihi dicturus est: Euge serve bone et fidelis, intra in gaudium Domini tui. tetcorona gloriae, vel ut in Graeco, gloriationis, quia pro labore praedicationis, qua vos ad Christum adduxi, coronam ab eo, quum venerit, exspecto, de qua piopter vos gloriabor. Totam hanc pavtem referimus ad futurum tempus adventus Christi: uam id posiukt interrogatio subjuncta.
Nonne vos ante Dominum nostrum Jesum Christum estis, in adventu ejas? Id est, nonce vos estis spes nostra et gaudium nostrum et corona gloriae coram Domino nostro Jesu Christo, quum ad venerit redditurus unicuique secundum opera sua? Graece legitur: An non et vos. Idque sic urgent Graeci interpretes, quasi velit innuere Apostolus, Thessalonicenses quidem, sed non solos, esse spem ejus et gaudium et coronam; itt qui praeter lios tam multos alios ad salutem adduyerit. Verum simplicius est si dicamus voculam et redundare. aut dumtaxat intendendae orationi inservire; quod non infrequens est apud Apostolum. Ita cap. 4. Sicut et gentes quaz etc, et iterum, sicut et cceteri, qui spem non habent, et cap. 5. non dormiamus sicut et caeleri. Id animadvertens interpres noster aliquando eam omittit.
2:20
20. Vos enim estis gloria nostra et gaudium. AflSrmatio est ejus, quod duae interrogationes quaerebant, quasi dicat: Certe vos estis gloria nostra et gaudium coram Domino in adventu ejus; nempe juxta sensum jam explicatum. Hic quidem in Graeco est gloria, non gloriatio: sed sensus eodem fere recidit; estque hujusmodi: Per vos ero gloriosus et illustris in regno Christi, ut merito de vobis gloriari possim. Quaeres, quomodo Thessalonicenses vocet coronam gloriationis suae, et gloriam suam: cum alibi dicat: Mihi absit gloriari nisi in cruce Domini nostri Jesu Christi? Respondemus, hane ipsam Apostoli gloriationem, quam ex Thessalonicensibus sibi promittit, non in alia re fundari, quam in cruce Domini, quae est fons omnis gratiae et gloriae. Jam si recte Paulus homines inferiores se, atque a se institutos, vocat spem, gaudium, coronam et gloriam suam: sane frustra Calholicos calumniantur haeretici, quod beatissimam Dei Matrem iisdem aut similibus nominibus salutent, vocantes eam vitam etspera suam: vitam, quod per eam vivant, quatenus illa vitam mundo peperit; spem vero propter ejus intercessionem, qua opem et salutem nobis a Filio impetret.
2:1
Then Jesus refers to this determined punishment (17:25, 30). Instead of investigating its time (cf. I Thess. 2:1-11), the disciples should take care to be always in grace, so that in the national punishment they too may be surprised by death (vv. 26-30, 33-36). The Apostles ask where the punishment …
2:2
Epistles I-II to the Thessalonians
THE FIRST EPISTLE TO THE THESSALONIANS. - 1. Occasion. - At the beginning of the 2nd apostolic journey, in the first months of 50, St. Paul, after evangelizing Philippi (Acts 16), encountering, as usual, opposition from the Jews who procured for him "sufferings and outrages" (I Thess. 2, 2), set out with Silas (Acts 16, 25-17, 4) toward Thessaly.
2:13
2. The term παραλαμβάνεων occurs many times in the Pauline epistles (I Cor. 11:23; 15:1-3; Gal. 1:2, 9, 12; Philip. 4:9; Col. 2:6; 4:17; I Thess. 2:13; 4:1; II Thess. 3:6) and, except for Col. 4:17, it is always used to signify a religious knowledge that is received. …
… Now St. Paul wrote: « You received from us the word of God, not as the word of men, but, as it truly is, the word of God » (I Thess. 2, 13).
… wrote: "No one has ever seen God; the only-begotten God, who is in the bosom of the Father, he himself has spoken" (Jn. 1:18). The same clear awareness of a divine revelation, concerning especially God's designs for humanity, is found in St. Paul (cf. 1 Thess. 2:13; 1 Cor. 2:10-16; Gal. 1:12-13; Eph. 3:1-9). The author of the letter to the Hebrews summarizes the common thought: "At many moments and in many ways, in times past, God spoke to the …
2:14
… Anti-Messianism indeed becomes a sad Jewish characteristic (Act. 4:24-32; I Thess. 2:14-16; 4th Gospel; Apoc. 2:9; 3:9). The Gospels do not mention an individual A. Jesus foretells many pseudo-Christs (cf. Deut. 18:20) and pseudo-prophets (Mt. 24:11, 25; Mc. 13:22; …
… It is thus that the faithful, although receiving everything from the Church through its heads, the Apostles and others (II Tim. 2, 2), does not adhere to human doctrines but properly to divine ones (I Thess. 2, 14). And, since it is impossible for this Church to teach a doctrine different from that which it has received the order and charism to teach by mandate and indefectible divine assistance …
Epistles I-II to the Thessalonians
… At Thessalonica, the same situation had come about as in Palestine (St. Paul says so expressly in 1 Thess. 2:14 ff. with a perfect parallelism). …
2:15
… But, after Calvary, Jewish hatred against Christians was very active, as attest, besides the sacred books of the New Testament (I Thess. 2, 15-16; B. Allo, L'Apocalypse, Paris 1921, p. IV: "Les ennemis les plus actuels sont encore les Juifs"),
Epistles I-II to the Thessalonians
… The Apostle therefore strengthens the neophytes persecuted by the Jews, expounding to them the famous prophecy of Jesus; alluded to moreover ibid. 2:15 ff.: "The Jews, by persecuting the Church, fill up ever more the measure of their sins; already the wrath of God is falling upon them, in all its force"; here too the approximation with …
2:16
Epistles I-II to the Thessalonians
… Redeemer had passed away (Mt. 24:34 and parallels), but he did not know its precise date, which the Lord had left unspoken (Mt. 24:36; Mk. 13:32). About 20 years had passed (from A.D. 30 to about 51), and Paul already considered it near (I Thess. 1:10; 2:16; cf. 5:1-11). There is no wonder and no error (no new doctrine) if the faithful, still more under the lash of persecutions, believed it imminent. …
2:18
… tempter who knows how to exploit even Scripture (Mt. 4:6) to seduce the Messiah; Judas is his victim (Lc. 22:3; Io. 13:27); Peter and the Apostles are shaken by him (Lc. 22:31). His power is superhuman (II Thess. 2:9), and it opposes evangelization (I Thess. 2:18). The kingdom of S. stands against the Kingdom of God (Mt. 12:26; Mc. 3:24). But S. and his demons recognize the power of Jesus, the Messiah sent by God to destroy the works of S. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.