HOMILIES OF ST. JOHN CHRYSOSTOM ON THE FIRST EPISTLE OF ST. PAUL THE APOSTLE TO THE THESSALONIANS
HOMILY I
1 THESSALONIANS, CHAPTER 1
Ver.1--3."Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you, and peace. We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father."
WHEREFORE then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, "Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel"; and again, "I have no man like-minded who will care truly for your state" ; but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, "Him therefore I hope to send forthwith." But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, "Now when Timothy came from you unto us." But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says,
"Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians." Here he gives himself no title--not "an Apostle," not "a Servant"; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them.
"To the Church of the Thessalonians," he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But--because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name.
"In God the Father," he says, "and the Lord Jesus Christ." "Unto the Church of the Thessalonians," he says, "which is in God." Behold again the expression, "in,"applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, "to the (Church) that is in God." It is a great dignity, and to which there is nothing equal, that it is "in God." God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be "in God." If any one walks not according to God, he cannot be said to be "in God."
"Grace be unto you, and peace." Do you perceive that the very commencement of his Epistle is with encomiums? "We give thanks to God always for you all, making mention of you in our prayers." For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them. Then as he often does, he says that he not only remembers them in his prayers, but apart from his prayers. "Remembering without ceasing," he says, "your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father." What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, "Remembering you without ceasing." Then again, that you may not think that this "remembering you without ceasing" is said simply, he has added, "before our God and Father." And because no one amongst men was praising their actions, no one giving them any reward, he says this, "You labor before God." What is "the work of faith"? That nothing has turned aside your steadfastness. For this is the work of faith. If thou believest, suffer all things; if thou dost not suffer, thou dost not believe. For are not the things promised such, that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. He therefore who believes will suffer all things. Faith then is shown through his works. Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal.
And your labor "of love." Why? what labor is it to love? Merely to love is no labor at all. But to love genuinely is great labor. For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love? Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city? Tell me, is this a slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials? And they demanded security of him. And having given security, he says, Jason sent away Paul. Is this a small thing, tell me? Did not Jason expose himself to danger for him? and this he calls a labor of love, because they were thus bound to him.
And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation. "And patience," he says. For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also. For if they were thus affected towards those who wrought miracles, those venerable men; what think you were their feelings towards those who dwelt among them, their fellow-citizens, who had all of a sudden revolted from them? Wherefore this also he testifies of them, saying," For ye became imitators of the Churches of God which are in Judæa."
"And of hope," he says, "in our Lord Jesus Christ, before our God and Father." For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.
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 you for your sake."
Knowing what? How "we showed ourselves among you"? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, "what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, "And these things I endure for the Elect's sake." For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal.
1 THESSALONIANS, CHAPTER 1
Ver.1--3."Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you, and peace. We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father."
WHEREFORE then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, "Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel"; and again, "I have no man like-minded who will care truly for your state" ; but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, "Him therefore I hope to send forthwith." But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, "Now when Timothy came from you unto us." But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says,
"Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians." Here he gives himself no title--not "an Apostle," not "a Servant"; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them.
"To the Church of the Thessalonians," he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But--because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name.
"In God the Father," he says, "and the Lord Jesus Christ." "Unto the Church of the Thessalonians," he says, "which is in God." Behold again the expression, "in,"applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, "to the (Church) that is in God." It is a great dignity, and to which there is nothing equal, that it is "in God." God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be "in God." If any one walks not according to God, he cannot be said to be "in God."
"Grace be unto you, and peace." Do you perceive that the very commencement of his Epistle is with encomiums? "We give thanks to God always for you all, making mention of you in our prayers." For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them. Then as he often does, he says that he not only remembers them in his prayers, but apart from his prayers. "Remembering without ceasing," he says, "your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father." What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, "Remembering you without ceasing." Then again, that you may not think that this "remembering you without ceasing" is said simply, he has added, "before our God and Father." And because no one amongst men was praising their actions, no one giving them any reward, he says this, "You labor before God." What is "the work of faith"? That nothing has turned aside your steadfastness. For this is the work of faith. If thou believest, suffer all things; if thou dost not suffer, thou dost not believe. For are not the things promised such, that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. He therefore who believes will suffer all things. Faith then is shown through his works. Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal.
And your labor "of love." Why? what labor is it to love? Merely to love is no labor at all. But to love genuinely is great labor. For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love? Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city? Tell me, is this a slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials? And they demanded security of him. And having given security, he says, Jason sent away Paul. Is this a small thing, tell me? Did not Jason expose himself to danger for him? and this he calls a labor of love, because they were thus bound to him.
And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation. "And patience," he says. For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also. For if they were thus affected towards those who wrought miracles, those venerable men; what think you were their feelings towards those who dwelt among them, their fellow-citizens, who had all of a sudden revolted from them? Wherefore this also he testifies of them, saying," For ye became imitators of the Churches of God which are in Judæa."
"And of hope," he says, "in our Lord Jesus Christ, before our God and Father." For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.
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 you for your sake."
Knowing what? How "we showed ourselves among you"? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, "what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, "And these things I endure for the Elect's sake." For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal.
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