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1 Thessalonians i. 8--10.
"For from you hath sounded forth the word of the Lord, not only in
Macedonia and Achaia, but also in every place your faith to
God-ward is gone forth; so that we need not to speak anything. For
they themselves report concerning us what manner of entering in we had
unto you; and how ye turned unto God from idols, to serve a living
and true God, and to wait for His Son from Heaven, whom He raised
from the dead, even Jesus, which delivereth us from the wrath to
come."
AS a sweet-smelling ointment keeps not its fragrance shut up in
itself, but diffuses it afar, and scenting the air with its perfume,
so conveys it also to the senses of the neighbors; so too illustrious
and admirable men do not Shut up their virtue within themselves, but
by their good report benefit many, and render them better. Which also
then happened. Where fore he said, "So that ye became ensamples to
all that believe in Macedonia and Achaia." "For from you," he
says, "hath sounded forth the word of the Lord, not only in
Macedonia and Achaia, but also in every place your faith to
God-ward is gone forth." Ye have filled, therefore, all your
neighbors with instruction, and the world with wonder. For this is
meant by the expression, "in every place." And he has not said,
your faith is noised abroad, but "has sounded out"; as every place
near is filled with the sound of a loud trumpet, so the report of your
manfulness is loud, and sounding even like that, is sufficient to fill
the world, and to fall with equal sound upon all that are round about.
For great actions are more loudly celebrated there, where they have
taken place; afar off indeed they are celebrated, but not so much.
But in your case it was not so, but the sound of good report was
spread abroad in every part of the earth. And whence know we, says
one, that the words were not hyperbolical? For this nation of the
Macedonians, before the coming of Christ, was renowned, and
celebrated everywhere more than the Romans. And the Romans were
admired on this account, that they took them captive. For the actions
of the Macedonian king exceeded all report, who, setting out from a
little city indeed, yet subdued the world. Wherefore also the
Prophet saw him, a winged leopard, showing his swiftness, his
vehemence, his fiery nature, his suddenly in a manner flying over the
whole world with the trophies of his victory. And they say, that
hearing from a certain philosopher, that there were infinite worlds,
he groaned bitterly, that when they were numberless, he had not
conquered even one. So high-minded was he, and high-souled, and
celebrated everywhere. And with the fame of the king the glory of the
nation also kept pace. For he was called "Alexander, the
Macedonian." So that what took place there was also naturally much
talked of. For nothing can be concealed that relates to the
illustrious. The Macedonians then were not inferior to the Romans.
And this has also arisen from their vehemence. For as if he were
speaking of something living, he introduces the word "gone forth";
so vehement and energetic was their faith. "So that we need not to
speak anything," says he, "for they themselves report concerning us
what entering in we had unto you."
They do not wait to hear from us, but those who were not present, and
have not seen, anticipate those who were present, and have seen your
good deeds. So manifest were they everywhere made by report. We
shall not therefore need, by relating your actions, to bring them to
equal zeal. For the things which they ought to have heard from, us,
these they themselves talk of, anticipating: us. And yet in the case
of such there is frequently envy, but the exceeding greatness of the
thing conquered even this, and they are the heralds of your conflicts.
And though left behind, not even so are they silenced, but they are
beforehand with us. And being such, it is not possible for them to
disbelieve our report.
What means, "What manner of entering in we had unto you"? That it
was full of dangers, and numberless deaths, but that none of these
things troubled you. But as if nothing had happened, so you adhered
to us; as if ye had suffered no evil, but had enjoyed infinite good,
so you received us after these things. For this was the second
entering. They went to Beroea, they were persecuted, and when they
came after this they so received them, as though they had been honored
by these also, so that they even laid down their lives for them. The
expression, "What manner of entering in we had," is complicated,
and contains an encomium both of them and of themselves. But he
himself has turned this to their advantage. "And how," he says,
"ye turned to God from idols, to serve a living and true God";
that is, that ye did it readily, that ye did it with much eagerness,
that it did not require much labor to make you. "In order to
serve," says he, "a living and true God."
Here also he introduced an exhortation, which is the part of one who
would make his discourse less offensive. "And to wait," he says,
"for His Son from heaven, whom He raised from the dead, even
Jesus, which delivereth us from the wrath to come." "And to
wait," he says, "for His Son from heaven"; Him that was
crucified, Him that was buried; to wait for Him from heaven. And
how "from heaven"? "Whom He raised from the dead." You see all
things at the same time; both the Resurrection, and the Ascension,
and the second Coming, the Judgment, the retribution of the just,
the punishment of the wicked. "Jesus," he says, "which delivereth
us from the wrath to come." This is at once comfort, and
exhortation, and encouragement. For if He raised Him from the
dead, and He is in heaven, and thence will come, (and ye believed
in Him; for if ye had not believed in Him, ye would not have
suffered so much), this of itself is sufficient comfort. These shall
suffer punishment, which he says in his second epistle, and you will
have no small consolation.
And to "wait," he says, "for His Son from heaven." The
terrible things are in hand, but the good things are in the future,
when Christ shall come from heaven. See how much hope is required,
in that He who was crucified has been raised, that He has been taken
up into heaven, that He will come to judge the quick and the dead.
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."
Great indeed were your actions also, but yet neither did we have
recourse to human speech. But what he says above, that also he
repeats here, that from both sides is shown what was the nature of the
Preaching, from the miracles, and from the resolution of the
preachers, and from the zeal and fervor of those who received it.
"For yourselves," he says," know our entering in unto you, that
it hath not been found vain," that is, that it was not according to
man, nor of any common kind. For being fresh from great dangers, and
deaths, and stripes, we immediately fell into dangers. "But," he
says, "having suffered before, and been shamefully entreated; as ye
know, at Philippi, we waxed bold in our God." Do you see how
again he refers the whole to God? "To speak unto you," says he,
"the Gospel of God in much conflict." It is not possible to say,
that there indeed we were in danger, but here we are not; yourselves
also know, how great was the danger, with how much contention we were
among you. Which also he says in his Epistle to the Corinthians;
"And I was with you in weakness," and in labor, "and in fear,
and in much trembling." (1 Cor. ii. 3.)
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."
Do you see that, as I said, from their perseverance he makes a proof
that the Preaching is divine? For, if it were not so, if it were a
deceit, we should not have endured so many dangers, which allowed us
not even to take breath. You were in tribulation, we were in
tribulation. What then was it? Unless somewhat of things future had
excited us, unless we had been persuaded that there is a good hope, we
should not have been filled with the more alacrity by suffering. For
who would have chosen for the sake of what we have here to endure so
many sufferings, and to live a life of anxiety, and full of dangers?
For whom would they persuade? For are not these things of themselves
enough to trouble the disciples, when they see their teachers in
dangers? But this was not your case.
"For our exhortation," that is, our teaching, "is not of
error." The matter, he says, is not guile nor deceit, that we
should give it up. It is not for things abominable, as the tricks of
jugglers and sorcerers. "And of uncleanness," says he, "nor in
guile," nor for any insurrection, like what Theudas did. "But
even as we have been approved of God to be entrusted with the Gospel,
so we speak, not as pleasing men, but God." Do you see, that it
is not vainglory? "But God," he says, "which proveth our
hearts." We do nothing for the sake of pleasing men, he says. For
on whose account should we do these things? Then having praised them,
he says, Not as wishing to please men, nor seeking the honors that
are from men, he adds, "But as we have been approved of God to be
entrusted with the Gospel." Unless He had seen that we were free
from every worldly consideration, He would not have chosen us. As
therefore He approved us, such we remain, as having been "approved
of God." Whence did he approve us, and entrust us with the
Gospel? We appeared to God approved, so we remain. It is a proof
of our virtue, that we are entrusted with the Gospel; if there had
been anything bad in us, God would not have approved us. But the
expression that He approved us, does not here imply search. But what
we do upon proving, that he does without proving. That is, as he
found us proof, and trusted us, so we speak; as it is reasonable that
those should, who are approved and entrusted to be worthy of the
Gospel, so we speak, "not as pleasing men," that is, not on your
account do we do all these things.
Because previously he had praised them, that he might not bring his
speech under suspicion, he says, 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."
For "neither at any time," he says, "were we found using words of
flattery"; that is, we did not flatter, which is the part of
deceivers, who wish to get possession and to domineer. No one can say
that we flattered in order to rule, nor that we had recourse to it for
the sake of wealth. Of this, which was manifest, he afterwards calls
them to be witnesses. "Whether we flattered," he says, "ye
know." But as to what was uncertain, namely, whether it were in the
way of covetousness, he calls God to witness. "Nor seeking glory of
men, neither from you, nor from others, when we might have been
burdensome, as Apostles of Christ;" that is, not seeking after
honors either, nor boasting ourselves, nor requiring attendance of
guards. And yet even if we had done this, we should have done nothing
out of character. For if persons sent forth by kings are nevertheless
in honor, much more might we be. And he has riot said, that "we
were dishonored," nor that "we did not enjoy honors," which would
have been to reproach them, but "we did not seek them." We
therefore, who, when we might have sought them, sought them not,
even when the preaching required it, how should we do anything for the
sake of glory? And yet even if we had sought them, not even in that
case would there have been any blame. For it is fit that those men who
are sent forth from God, as ambassadors now coming from heaven,
should enjoy great honor.
But with an excess of forbearance we do none of these things, that we
may stop the mouths of the adversaries. And it cannot be said, that
to you we act thus, but not so others. For thus also he said in his
Epistle to the Corinthians: "For ye bear with a man if he bringeth
you into bondage, if he devoureth you, if he taketh you captive, if
he exalteth himself, if he smiteth you on the face." (2 Cot. xi.
20.) And again, "His bodily presence is weak, and his speech of
no account." (2 Cor. x. 10.) And again, "Forgive me this
wrong." (2 Cor. xii. 13.) He shows there also that he was
exceeding humble from his suffering so many things. But here he also
says concerning money, "when we might have been burdensome, as
Apostles of Christ."
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."
"But we were gentle," he says; we exhibited nothing that was
offensive or troublesome, nothing displeasing, or boastful. And the
expression "in the midst of you," is as if one should say, we were
as one of you, not taking the higher lot. "As when a nurse
cherisheth her own children." So ought the teacher to be. Does the
nurse flatter that she may obtain glory? Does she ask money of her
little children? Is she offensive or burdensome to them? Are they
not more indulgent to them than mothers? Here he shows his affection.
"Even so, being affectionately desirous of you," he says, we are
so bound to you, he says, and we not only take nothing of you, but if
it be necessary even to impart to you our souls, we should not have
refused. Tell me, then, is this of a human view? and who is so
foolish as to say this? "We were well pleased to impart to you," he
says, "not the Gospel of God only, but also our own souls." So
that this is greater than the other. And what is the gain? For from
the Gospel is gain, but to give our souls, is with respect to
difficulty a greater thing than that. For merely to preach is not the
same thing as to give the soul. For that indeed is more precious, but
the latter is a matter of more difficulty. We were willing, he says,
if it were possible, even to spend our souls upon you. And this we
should have been willing to do; for if we had not been willing, we
should not have endured the necessity. Since then he praised, and
does praise, on this account he says, that, not seeking money, nor
flattering you, nor desiring glory, do we do this. For observe;
they had contended much, and so ought to be praised and admired even
extraordinarily, that they might be more firm; the praise was
suspicious. On this account he says all these things, by way of
repelling the suspicion. And he also mentions the dangers. And
again, that he may not be thought to speak of the dangers on this
account, as if laboring for them, and claiming to be honored by them,
therefore again, as he had to mention the dangers, he added,
"Because ye were become very dear to us"; we would willingly have
given our souls for you, because we were vehemently attached to you.
The Gospel indeed we proclaim, because God commanded it; but so
much do we love you, that, if it were possible, we would have given
even our souls.
He who loves, ought so to love, that if he were asked even for his
soul, and it were possible, he would not refuse it. I do not say
"if he were asked," but so that he would even run to present him with
the gift. For nothing, nothing can be sweeter than such love;
nothing will fall out there that is grievous. Truly "a faithful
friend is the medicine of life." (Ecclus. vi. 16.) Truly "a
faithful friend is a strong defense." (Ib. 14.) For what will
not a genuine friend perform? What pleasure will he not afford? what
benefit? what security? Though you should name infinite treasures,
none of them is comparable to a genuine friend. And first let us speak
of the great delight of friendship itself. A friend rejoices at seeing
his friend, and expands with joy. He is knit to him with an union of
soul that affords unspeakable pleasure. And if he only calls him to
remembrance, he is roused in mind, and transported.
I speak of genuine friends, men of one soul, who would even die for
each other, who love fervently. Do not, thinking of those who barely
love, who are table-companions, mere nominal friends, suppose that
my discourse is refuted. If any one has a friend such as I speak of,
he will acknowledge the truth of my words. He, though he sees his
friend every day, is not satiated. For him he prays for the same
things as for himself. I know one, who calling upon holy men in
behalf of his friend, besought them to pray first for him, and then
for himself. So dear a thing is a good friend, that times and places
are loved on his account. For as bodies that are luminous spread their
radiance to the neighboring places, so also friends leave a grace of
their own in the places to which they have come. And oftentimes in the
absence of friends, as we have stood on those places, we have wept,
and remembering the days which we passed together, have sighed. It is
not possible to represent by speech, how great a pleasure the
intercourse with friends affords. But those only know, who have
experience. From a friend we may both ask a favor, and receive one
without suspicion. When they enjoin anything upon us, then we feel
indebted to them; but when they are slow to do this, then we are
sorrowful. We have nothing which is not theirs. Often despising all
things here, on their account we are not willing to depart hence; and
they are more longed for by us than the light.
For, in good truth, a friend is more to be longed for than the
light; I speak of a genuine one. And wonder not: for it were better
for us that the sun should be extinguished, than that we should be
deprived of friends; better to live in darkness, than to be without
friends. And I will tell you why. Because many who see the sun are
in darkness, but they can never be even in tribulation, who abound in
friends. I speak of spiritual friends, who prefer nothing to
friendship. Such was Paul, who would willingly have given his own
soul, even though not asked, nay would have plunged into hell for
them.With so ardent a disposition ought we to love.
I wish to give you an example of friendship. Friends, that is,
friends according to Christ, surpass fathers and sons. For tell me
not of friends of the present day, since this good thing also has past
away with others. But consider, in the time of the Apostles, I
speak not of the chief men, but of the believers themselves generally;
"all," he says, "were of one heart and soul: and not one of them
said that aught of the things which he possessed was his own . . .
and distribution was made unto each, according as any one had need."
(Acts iv. 32, 35.) There were then no such words as "mine"
and "thine." This is friendship, that a man should not consider his
goods his own, but his neighbor's, that his possessions belong to
another; that he should be as careful of his friend's soul, as of his
own; and the friend likewise.
And where is it possible, somebody says, that such an one should be
found? Because we have not the will; for it is possible. If it were
not possible, neither would Christ have commanded it; he would not
have discoursed so much concerning love. A great thing is friendship,
and how great, no one can learn, and no discourse represent, but
experience itself. It is this that has caused the heresies. This
makes the Greeks to be Greeks. He who loves does not wish to
command, nor to rule, but is rather obliged when he is ruled and
commanded. He wishes rather to bestow a favor than to receive one,
for he loves, and is so affected, as not having satisfied his desire.
He is not so much gratified when good is done to him, as when he is
doing good. For he wishes to oblige, rather than to be indebted to
him; or rather he wishes both to be beholden to him, and to have him
his debtor. And he wishes both to bestow favors, and not to seem to
bestow them, but himself to be the debtor. I think that perhaps many
of you do not understand what has been said. He wishes to be the first
in bestowing benefits, and not to seem to be the first, but to be
returning a kindness. Which God also has done in the case of men.
He purposed to give His own Son for us; but that He might not seem
to bestow a favor, but to be indebted to us, He commanded Abraham to
offer his son, that whilst doing a great kindness, He might seem to
do nothing great.
For when indeed there is no love, we both upbraid men with our
kindnesses and we exaggerate little ones; but when there is love, we
both conceal them and wish to make the great appear small, that we may
not seem to have our friend for a debtor, but ourselves to be debtors
to him, in having him our debtor. I know that the greater part do not
understand what is said, and the cause is, that I am speaking of a
thing which now dwells in heaven. As therefore if I were speaking of
any plant growing in India, of which no one had ever had any
experience, no speech would avail to represent it, though I should
utter ten thousand words: so also now whatever things I say, I say
in vain, for no one will be able to understand me. This is a plant
that is planted in heaven, having for its branches not heavy-clustered
pearls, but a virtuous life, much more acceptable than they. What
pleasure would you speak of, the foul and the honorable? But that of
friendship excelleth them all, though you should speak of the sweetness
of honey. For that satiates, but a friend never does, so long as he
is a friend; nay, the desire of him rather increases, and such
pleasure never admits of satiety. And a friend is sweeter than the
present life. Many therefore after the death of their friends have not
wished to live any longer. With a friend one would bear even
banishment; but without a friend would not choose to inhabit even his
own country. With a friend even pov erty is tolerable, but without
him both health and riches are intolerable. He has another self: I
am straitened, because I cannot instance by an example. For I
should in that case make it appear that what has been said is much less
than it ought to be.
And these things indeed are so here. But from God the reward of
friendship is so great, that it cannot be expressed. He gives a
reward, that we may love one another, the thing for which we owe a
reward. "Pray," He says, "and receive a reward," for that for
which we owe a reward, because we ask for good things. "For that
which you ask," He says, "receive a reward. Fast, and receive a
reward. Be virtuous, and receive a reward," though you rather owe a
reward. But as fathers, when they have made their children virtuous,
then further give them a reward; for they are debtors, because they
have afforded them a pleasure; so also God acts. "Receive a
reward," He says, "if thou be virtuous, for thou delightest thy
Father, and for this I owe thee a reward. But if thou be evil, not
so: for thou provokest Him that begot thee." Let us not then
provoke God, but let us delight Him, that we may obtain the kingdom
of Heaven, in Christ Jesus our Lord, to whom be the glory and the
strength, world without end. Amen.
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