"With joy of the Holy Ghost," he says. That no one may say, how speakest thou of "affliction"? how "of joy"? how can both meet in one? he has added, "with joy of the Holy Ghost." The affliction is in things bodily, and the joy in things spiritual. How? The things which happened to them were grievous, but not so the things which sprang out of them, for the Spirit does not allow it. [940] So that it is possible both for him who suffers, not to rejoice, when one suffers for his sins; and being beaten to take pleasure, when one suffers for Christ's sake. For such is the joy of the Spirit. In return for the things which appear to be grievous, it brings out delight. They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances. As the Three Children in the fire were refreshed with dew, [941] so also were you refreshed in afflictions. But as there it was not of the nature of the fire to sprinkle dew, but of the "whistling wind," [942] so also here it was not of the nature of affliction to produce joy, but of the suffering for Christ's sake, and of the Spirit bedewing them, and in the furnace of temptation setting them at ease. Not merely with joy, he says, but "with much joy." For this is of the Holy Spirit.
Ver. 7. "So that ye became ensamples [943] to all that believe in Macedonia and Achaia."
And yet it was later that he went to them. But ye so shone, he says, that ye became teachers of those who received (the word) before you. And this is like the Apostle. For he did not say, so that ye became ensamples in regard to believing, but ye became an ensample to those who already believed; how one ought to believe in God, ye taught, who from the very beginning entered into your conflict.
"And in Achaia," he says; that is, in Greece.
Do you see how great a thing is zeal? that it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one's self, and all is fulfilled. Thus then though coming in later to the Preaching, they became teachers of those who were before them.
Moral. Let no one therefore despair, even though he has lost much time, and has done nothing. It is possible for him even in a little while to do so much, as he never has done in all his former time. For if he who before did not believe, shone so much at the beginning, how much more those who have already believed! Let no one, again, upon this consideration be remiss, because he perceives that it is possible in a short time to recover everything. For the future is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping. But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared. For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us. But if we sleep, it comes upon us as a thief. Let no one therefore sleep, nor be inactive in virtue, for that is sleep. Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against? But when we are awake, there needs not so much guarding. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us.
Why then do I say this? Because, if we wake we shall not need the help of others; but if we sleep, the help of others will profit us nothing, but even with this we perish. It is a good thing to enjoy the prayer of the Saints, but it is when we ourselves also are on the alert. And what need, you say, have I of another's prayer, if I am on the alert myself. And in sooth, do not place yourself in a situation to need it; I do not wish that you should; but we are always in need of it, if we think rightly. Paul did not say, what need have I of prayer? and yet those who prayed were not worthy of him, [944] or rather not equal to him; and you say, what need have I of prayer? Peter did not say, What need have I of prayer, for "prayer," it says, "was made earnestly of the Church unto God for him." (Acts xii. 5.) And thou sayest, What need have I of prayer? On this account thou needest it, because thou thinkest that thou hast no need. Yea, though thou become as Paul, thou hast need of prayer. Do not exalt thyself, lest thou be humbled.
But, as I said, if we be active also ourselves, the prayers for us avail too. Hear Paul saying, "For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ." (Philip. i. 19.) And again, "That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf." (2 Cor. i. 11.) And thou sayest, what need have I of prayer? But if we be idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw nigh to God, and the third time hear, "Pray not thou for this people, neither lift up cry nor prayer, for I will not hear thee"? (Jer. vii. 16.) What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, "God forbid that I should sin in ceasing to pray for you"? (1 Sam. xii. 23.) Did they not all perish? Do prayers then, you say, profit nothing? They profit even greatly: but it is when we also do something. For prayers indeed coöperate and assist, but a man coöperates with one [945] that is operating, and assists one that is himself also working. But if thou remainest idle, thou wilt receive no great benefit.
For if prayers had power to bring us to the kingdom while we do nothing, why do not all the Greeks become Christians? Do we not pray for all the world? Did not Paul also do this? Do we not intreat that all may be converted? Why do not the wicked become good without contributing anything of themselves? Prayers, then, profit greatly, when we also contribute our own parts.
Would you learn how much prayers have profited? consider, I pray, Cornelius, Tabitha. (Acts x. 3 and ix. 36.) Hear also Jacob saying to Laban, "Except the Fear of my father had been with me, surely thou hadst now sent me away empty." (Gen. xxxi. 42.) Hear also God again, saying, "I will defend this city for Mine own sake, and for My servant David's sake." (2 Kings ix. 34.) But when? In the time of Hezekiah, who was righteous. Since if prayers availed even for the extremely wicked, why did not God say this also when Nebuchadnezzar came, and why did He give up the city? Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed. But when? When they also pleased God, then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God? Never, O man, say this. There is need, aye, and need of much prayer. For hear God saying concerning the friends of Job; "And he shall pray for you, and your sin shall be forgiven you." [946] (Job xlii. 8.) Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet; "If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters." (Ezek. xiv. 14, 16.) Because wickedness prevailed. And again, "Though Moses and Samuel stood." (Jer. xv. 1.)
And see how this is said to the two Prophets, because both prayed for them, and did not prevail. For Ezekiel says, "Ah Lord, dost thou blot out the residue of Israel?" (Ezek. ix. 8.) Then showing that He does this justly, He shows him their sins; and showing that not through despising him does He refuse to accept his supplication for them, he says, Even these things are enough even to persuade thee, that not despising thee, but on account of their many sins, I do not accept thy supplication. Nevertheless He adds, "Though. Noah, Job, and Daniel stood." (From Ezek. xiv.) And with good reason does He the rather say this to him, because it is he who suffered so many things. Thou badest me, he says, eat upon dung, and I ate upon it. [947] Thou badest me, and I shaved my head. Thou badest me, and I lay upon one side. Thou badest me go out through a hole in the wall, bearing a burden, and I went out. Thou tookest away my wife, and badest me not mourn, and I did not mourn, but bore it with fortitude. (Ezek. xxiv. 18.) Ten thousand other things have I wrought for their sake: I entreat for them, and dost Thou not comply? Not from despising thee, says he, do I do this, but though Noah, Job, and Daniel were there, and were entreating for sons and daughters, I would not comply.
And again to Jeremiah, who suffered less from the commandments of God, but more from their wickedness, what does He say? "Seest thou not what these do?" (Jer. vii. 17.) "Yea," he says, "they do so--but do Thou do it for my sake." On this account He says to him, "Though Moses and Samuel stood." Their first lawgiver, who often delivered them from dangers, who had said, "If now thou forgivest their sins, forgive it; but if not, blot me out also." (Ex. xxxii. 32, Sept.) If therefore he were now alive, and spoke thus, he would not have prevailed,--nor would Samuel, again, who himself also delivered them, and who from his earliest youth was admired. For to the former indeed I said, that I conversed with him as a friend with a friend, and not by dark sayings. And of the latter I said, that in his first youth I was revealed to him, and that on his account, being prevailed upon, I opened the prophecy that had been shut up. For "the word of the Lord," it is said, "was precious in those days; there was no open vision." (1 Sam. iii. 1.) If these men, therefore, stood before Me, they would profit nothing. And of Noah He says, "Noah was a righteous man, and perfect in his generations." (Gen. vi. 9.) And concerning Job, He was "blameless, just, true, fearing God." (Job i. 1, Sept.) And concerning Daniel, whom they even thought a God; and they will not deliver, says he, their sons and daughters. Knowing these things, therefore, let us neither despise the prayers of the Saints, nor throw everything upon them: that we may not, on the one hand, be indolent and live carelessly; nor on the other deprive ourselves of a great advantage. But let us both beseech them to pray and lift up the hand for us, and let us adhere to virtue; that we may be able to obtain the blessings promised to those who love Him by the grace and loving-kindness of our Lord Jesus Christ, with whom, &c.
[928] [Some mss. and editions add, "from God our Father, and the Lord Jesus Christ," as it is added in Text. Rec. of the N.T.--J.A.B.]
[929] This mistake cannot be charged on the transcribers, as Timothy is mentioned in Philip. i. 1 [and it is Philippians that he proceeds to quote from.--J.A.B.]
[930] [The natural explanation is that Silas was an older man, Timothy being at the time of writing 1 Thess. (prob. A.D. 52) quite young, and indeed still noticeably young a dozen years later (1 Tim. iv. 12.). Chrys. seems to have made no systematic study of the chronology of the Epistles.--J.A.B.]
[931] autou, perhaps "of the thing."
[932] [Here the same Greek word (systema) is translated "body," "congregation," and "system."--J.A.B.]
[933] [Most editions have "the word God," and one ms. has "in God," both obviously alterations, and really unsuitable to the connection.--J.A.B.]
[934] ekklesiai. Churches, or assemblies. New converts would be more familiar with the word in its secular sense.
[935] [Most editions omit this sentence, but it is found in several mss., and the amplification is quite after the manner of Chrys.--J.A.B.]