帖撒羅尼迦前書講道集 第 1 章

Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians which is in God the Father and the Lord Jesus Christ: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

We give thanks to God always concerning you, making mention of you in our prayers, without ceasing remembering your work of faith, and labor of love, and the patience of hope in our Lord Jesus Christ, before God and our Father.

Why then, when writing to the Ephesians and having Timothy with him, did he not join Timothy with himself in the greeting, although Timothy was known and admired among them? (For he says, 'You know the proof of him, that as a son with a father he served with me in the gospel';

and again, 'I have no man likeminded, who will genuinely care for your state.')

yet here he joins him with himself? It seems to me that it was because he intended to send Timothy to them immediately, and so it would have been superfluous to write, by the hand of one whose arrival there was already all but assured.

For he says, 'Him therefore I hope to send presently.'

But here it was not so; rather, Timothy had returned, so that Paul reasonably wrote by naming him also.

For he says, 'But now that Timothy is come unto us from you.'

But why does he set Silvanus before Timothy, although he bears countless good testimonies to Timothy and prefers him above all? Perhaps it was because Timothy himself, out of great humility, thought this fitting and entreated it.

For since Timothy saw his teacher so humble-minded as to join his disciple with himself, much more would the disciple himself have sought this.

'For Paul,' he says, 'and Silvanus, and Timothy, unto the Church of the Thessalonians.'

Here he sets down nothing concerning himself, neither 'the apostle,' nor 'the servant.'

It seems to me that, because these men were newly catechized and had not yet received full proof of him, he does not set down his rank.

And besides, it was still but the beginning of the preaching among them.

'Unto the Church,' he says, 'of the Thessalonians.'

For since it was likely that they were few and not yet firmly established, on this account he comforts them by the name of 'the Church.'

For where much time had passed and the structure of the Church was large, he does not add this.

But since the name of 'the Church' is for the most part a name denoting a multitude and a body already well knit together, on this account he so calls them.

'In God,' he says, 'the Father, and the Lord Jesus Christ.'

'Unto the Church,' he says, 'of the Thessalonians which is in God.'

Behold again, the term 'God' applied both to the Father and to the Son.

And as to 'in God,' he says, since there were many assemblies, both Jewish and Greek, he added this.

Great is the dignity, and there is nothing equal to it, if it be in God.

May it be granted, then, that this Church also be so called;

yet I fear that it is far from this appellation.

For if anyone is a slave of sin, he cannot be said to be 'in God.'

Do you see how at once, from the very outset of the epistle, he begins with praises? 'We give thanks to God always concerning you all, making mention of you in our prayers.'

For to give thanks to God on their behalf is the mark of one who testifies that they have made great progress, when not only are they themselves praised, but God also is thanked, as having Himself wrought the whole.

It is the mark of moderation, all but saying that the whole belongs to the power of God.

The giving of thanks, then, he sets down on account of their right achievements;

but the remembering of them in his prayers, on account of his love toward them.

Then, to show that he remembers them not only in his prayers but also apart from his prayers—which he often does—

'Without ceasing,' he says, 'remembering your work of faith, and labor of love, and the patience of hope in our Lord Jesus Christ, before God and our Father.'

What does it mean, 'Without ceasing remembering'? Either that he remembers them before God and the Father, or that he remembers the labor of love which is before God and our Father.

'Without ceasing remembering'—but he says, 'of you.'

Then again, lest you should think that even the word 'of you' were spoken merely at random, he added:

'Before God and our Father.'

For since none among men praised what was being done, none rendered any reward, he adds this too, all but saying: 'Take courage; you toil before God.'

What is 'the work of faith'? That nothing bent aside your steadfastness;

if you believe, suffer all things;

but if you do not suffer, you do not believe.

For are not the things that have been promised of such a kind, that he who believes ought to endure even countless deaths? The kingdom of heaven is set before us, and immortality, and life eternal.

He therefore who believes will suffer all things.

Thus faith is shown through works.

With reason therefore he spoke thus, making clear that 'not simply, but through works you displayed it—through steadfastness, through eagerness.'

For what labor is there in merely loving? None;

but to love genuinely is much labor.

For when, tell me, countless things are stirred up, seeking to drag us away from love, and we hold out against them all, is this not labor? For what did these men not suffer, that they might not fall away from love? Did not those who warred against the preaching come upon Paul's host, and, not finding him, drag Jason before the city rulers? Is this a small labor, tell me—that when the seed was not yet firmly rooted, they should bear so great a tempest, so many trials? And they demanded sufficient security from him.

'And having given sufficient security,' he says, they sent Paul away.

Is this a small thing, tell me? Did he not also put himself in peril in Paul's stead? This he calls a labor of love, that they were so bound to him.

First he tells of their right achievements, and only then of his own, that he might not seem to be boasting, nor to love them out of partiality.

For that persecution came not for one season only, but continually;

nor did they war against Paul the teacher only, but also against those who were being discipled.

For if they were so disposed toward those who wrought miracles, the venerable ones, what do you think they were toward those who dwelt among them, their fellow-citizens, who had suddenly fallen away from them? This very thing he testifies of them, saying, 'You became imitators of the Churches of God which are in Judea.'

'And of the patience of hope,' he says, 'in our Lord Jesus Christ, before God and our Father.'

For all these things come from faith and hope.

So that the things which happened showed not only their manliness, but that they also believed with full assurance in the prizes laid up for them.

For on this account God permitted persecutions to arise straightway, that no one might say that the preaching was established merely and by flattery, and that their ardor might be shown, and that it was no human persuasion, but the power of God, which persuaded the souls of the believers, so that they even prepared themselves for countless deaths;

which would not have been, unless the preaching had straightway been fixed to the depth and had stood unshaken.

'Knowing, brethren beloved of God, your election, that our Gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance;'

'even as you know what manner of men we were among you for your sakes.'

'You know what manner of men we were among you.' Here he touches also upon his own right achievements, but in a shadowed manner;

for he wishes first to go through their praises.

And what he says is of this kind:

We knew that you were of the noble and great men, that you were of the elect;

on this account we too endure all things for your sakes.

For the phrase, 'What manner of men we were among you,' is that of one making clear that with much eagerness and much vehemence we are ready to give up our very souls for your sakes;

and even for this the thanks belong not to us, but to you, because you were elect.

On this account he says also in another place:

'And these things I suffer for the elect's sake.'

For what would one not endure on behalf of those beloved of God? And having said what was his own, he all but says:

For if we are both beloved and elect, then with good reason we endure all things.

For it was not only the praising of them that strengthened them, but also the reminding them that they too had displayed a courage matching the zeal of those others.

'And you became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.'

The disciples suddenly became teachers;

they did not merely hear the words, but attained to the very summit alongside Paul.

But this is nothing compared with what follows;

for see to what height he raises them, saying:

'You became imitators of the Lord.'

How? 'Having received the word in much affliction, with joy of the Holy Spirit.'

Not simply with affliction, but with much affliction.

And it is possible to learn this from the Acts of the Apostles, how they stirred up the persecution against them:

'And they troubled,' it says, 'all the city-rulers, and roused the city against them.'

And one cannot say, 'You were indeed afflicted and believed, but in sorrow'; rather, even rejoicing exceedingly.

This is the very thing the apostles also did:

'Rejoicing,' it says, 'that they were counted worthy to suffer dishonor for the name of Christ.'

For the marvelous thing is precisely this;

even though that too is no small matter, to bear afflictions in any manner whatever;

but this belonged already to those who transcend human nature, and who possess, as it were, a body incapable of suffering.

And how did they become imitators of the Lord? Because He too endured many sufferings, and did not grieve, but rejoiced;

for He came to this willingly.

For our sake He emptied Himself; He was about to be spat upon and buffeted and crucified;

and He so rejoiced in suffering these things that He said to the Father:

'With joy,' He says, 'of the Holy Spirit.'

How do you speak of affliction? How of joy? How can both come together? He added:

'With joy of the Holy Spirit.'

The affliction is in things bodily, and the joy in things spiritual.

How so? The things that happen are painful;

but the things born from them are so no longer;

So that it is possible even for one who suffers not to rejoice, whenever a man suffers for his sins;

and for one who is scourged to be glad, whenever a man suffers for Christ's sake.

For such is the joy of the Spirit;

in place of what seem to be griefs, it brings forth delight.

'They afflicted you,' he says, 'and persecuted you, but the Spirit did not forsake you even in the midst of those trials;'

but just as the three children were bedewed in the fire, so also you in your afflictions.

And just as there the bedewing came not from the nature of the fire, but from the Spirit that blew through and dispersed it;

so also here, it is not the nature of affliction to bring forth joy, but the suffering for Christ's sake, and the Spirit that bedews and, through the furnace of trials, gives repose.

'With joy,' he says, not simply, but with much;

for this is the mark of the Holy Spirit.

'So that you became patterns to all who believe in Macedonia and Achaia.'

And indeed he came to them at a later time;

yet you shone so brightly, he says, that you became teachers of those who preceded you.

So that you became patterns—not for coming to believe, but you became a pattern to those who already believed;

You taught how one must believe in God—you who from

the very outset entered into the contests.

Do you see how great a thing zeal is? That it needs no time, no delaying, no postponement;

but it suffices merely to present oneself, and everything is accomplished.

Thus at any rate these too, though they came later to the preaching, became teachers of the first.

and even though a man has spent much time and accomplished nothing, it is possible for him to accomplish in a little while as much as he did not even in the time before.

For if he who had not yet believed shone so brightly at the beginning, how much more those who already believe.

Let no one, again, upon considering this, grow slothful, having learned that it is possible to recover everything in a short time;

for what is to come is uncertain, and the day of the Lord is a thief, falling upon us suddenly while we sleep;

but if we do not sleep, it will not fall upon us as a thief, nor will it carry us off unprepared.

For if we watch and are sober, it will no longer come upon us as a thief, but as a royal messenger calling us to the good things prepared for us;

but if we sleep, it stands over us as a thief.

Let no one, therefore, sleep; let no one be idle in respect of virtue;

Do you not know how, when we sleep, our affairs are not in safety, how open to plots they are? But when we watch, we do not need so great a guard.

When we sleep, we often perish even with much guarding;

there are doors and bolts and guards and outer sentries, and yet the thief has come in.

Why then do I say these things? Because if we watch, we shall not need the help of others;

but if we sleep, the help of others will profit us nothing, but even with it we perish.

It is a good thing to enjoy the prayer of the saints, but only when we ourselves are also active.

'And what need have I,' someone says, 'of prayer from others, when I am active and do not place myself in need?' Neither do I wish that;

but we are always in need, if we are right-minded.

'What need have I of prayer?'—and that, though those who pray are not worthy of him, or rather are not even his equals;

'What need have I of prayer?' Peter did not say this;

'What need have I of prayer?' For prayer, it says, was earnestly made by the Church to God on his behalf;

'What need have I of prayer?' It is for this very reason that you need it, because you think you need nothing.

Even if you become as Paul, you have need of prayer.

'Do not exalt yourself, lest you be humbled.' But, as I said, if we ourselves are active, then the prayers on your behalf also avail.

'For I know,' he says, 'that this shall turn out for my salvation through your supplication and the supply of the Spirit of Jesus Christ.'

That the gift bestowed on us, coming through the prayers of many persons, might on our behalf be the occasion of thanksgiving offered by many.

What need have I of prayer? But if we are idle, no one praying for us will be able to profit us.

What good did Jeremiah do the Jews? Did he not approach God a third time, and a third time was told:

'Pray not, neither make request on behalf of this people, for I will not hearken to you'? What good did Samuel do to Saul? Did he not mourn over him until his last day, and not merely pray for him without ceasing? What good did he do the Israelites? Did he not say:

'But as for me, far be it from me that I should sin against the Lord in ceasing to pray for you'? Yet did they not all perish? 'Then prayers are of no benefit at all?' says someone. They are of benefit, and of great benefit, but only when we too are doing something.

For prayers work together with us and give aid;

but one works together with and aids him who is himself also labouring.

But if you remain idle, you will gain no great benefit.

Since if prayers had power to bring us into the kingdom while we remain idle, why do not all the Greeks become Christians? Do we not pray on behalf of the whole world? Did not Paul also do this? Do we not think all men worthy to be turned to God? Tell me, then, why do the wicked not become good? Is it not plain that it is because they can contribute nothing of their own? Prayers, therefore, are of great benefit whenever we too bring in our own part.

Do you wish to learn how much prayers profited? Consider for me Cornelius.

And hear also Jacob saying to Laban:

'Unless the fear of my father had been with me, you would surely now have sent me away empty.'

And hear also God again speaking:

'I will defend this city for My own sake, and for David My servant's sake.'

But when? In the days of Hezekiah, who was righteous.

For if prayers had power even in the case of the exceedingly wicked, why did not God say this also when Nebuchadnezzar came, but instead gave up the city? Because their wickedness had grown too strong.

Again, this same Samuel prayed on behalf of the Israelites, and prevailed;

but when? When they themselves also were pleasing to God—then he put their enemies to flight.

'And what need is there,' says someone, 'of another's prayer, when I myself am pleasing to God?' Never say this, O man.

There is need, and great need, of prayer;

for hear God speaking concerning the friends of Job:

'And he shall pray,' He says, 'for you, and your sin shall be forgiven you.'

Because they had indeed sinned, but not a great sin.

But this very righteous man, who then saved his friends by prayer, in the days of the Jews was unable to save the Jews who were perishing.

And that you may learn this, hear God speaking through the prophet:

'Though Noah, and Job, and Daniel should stand, they shall not deliver their sons and their daughters;'

because their wickedness had prevailed;

and again, 'Though Moses and Samuel should stand.'

And observe how this is said with respect to the two prophets, since both of them interceded on their behalf, yet did not succeed.

For indeed Ezekiel, when he said:

'Wilt Thou blot out the remnant of Israel?'

God, showing that He does this justly, and that it is not out of contempt for him that He does not receive the intercession on their behalf, points out to him their sins, all but saying:

'These things then are enough to persuade you that it is not out of contempt for you, but because of their many sins, that I do not receive the supplication;'

yet nevertheless He adds this too, 'Though Noah, and Job, and Daniel should stand.'

And with good reason He says these things rather to that one, since he is the man who suffered much.

'You told me,' he says, 'to eat upon dung, and I ate;'

'You told me, and I lay upon my one side;'

'You told me to go out through a hole, being carried, and I went out;'

'You took away my wife, and told me not to mourn, and I did not mourn, but bore it nobly;'

'ten thousand other things I wrought for their sake;'

'and I entreat You on their behalf, and You are not persuaded?' God therefore, to show that He does this not out of contempt for him, says:

'Though it were Noah, though Job, though Daniel, and though they should make request on behalf of sons and daughters, I am not persuaded.'

And to Jeremiah again, who suffered indeed lesser things from the commands of God, but greater things from the people's own wickedness, what does He say? 'Do you not see what these men do?' 'Yes,' he says, 'they do.'

Therefore He says to him:

'Though Moses and Samuel should stand.'

Moses the first lawgiver, who many times delivered them from dangers, who said, 'If Thou wilt forgive them their sin, forgive it;'

if, therefore, he were now present and said these things, he would not have succeeded;

and if Samuel again, who himself also delivered them, who was admired from his earliest age.

For with respect to that one I said that I conversed with him as friend with friend, and not through riddles;

but with respect to this one I said that I appeared to him in his earliest age, and out of regard for him I opened up prophecy which had been shut off.

For indeed, it says, the word was precious, and there was no vision to distinguish it.

'If these, then, should stand, they will profit nothing.'

And concerning Noah He says, 'Noah was a righteous man, perfect in his generation;'

and concerning Job, 'Blameless, righteous, true, God-fearing.'

These, then, though they should stand, together with Daniel—whom even the Chaldeans reckoned to be a god—He says have not the strength to deliver their sons and daughters.

Knowing these things, therefore, let us neither despise the prayers of the saints, nor cast the whole burden upon them: the one, that we may not be slothful and live at random; the other, that we may not fall away from great gain;

but let us both beseech them to pray for us and to stretch out their hands,

and let us ourselves also lay hold of virtue;

that we may be able to attain to the good things promised to those who love Him, by the grace and love toward man of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, might, and honour, now and ever, and unto the ages of ages. Amen.