Here Paul gives himself no title. He refers to himself neither as an apostle nor as a servant. Paul avoids such titles, I suppose, because the Thessalonians were newly instructed and still didn’t know Paul well. His preaching ministry to this church was just beginning.

Two made a symphony, Paul and Sosthenes, when writing the first epistle to the Corinthians. After this Paul and Timothy sang in harmony when they wrote their second letter to the same church. And even three made a symphony when Paul and Silvanus and Timothy gave instruction by letter to the Thessalonians.

For to give thanks to God for them is the act of one testifying to how they have advanced in the faith. Not only are the Thessalonians praised by Paul, but Paul thanks God for them, as though God himself had accomplished everything. Paul also teaches them to be moderate in their self-estimation, all but saying that all their growth is from the power of God.

For you know, he says, how you came to be chosen (that is, how you arrived at faith), for you did not believe solely by means of our words. Indeed, we not only spoke but also showed wonders, great and glorious and worked by the Spirit, by which you were strengthened with regard to the things we had spoken to you. Hold on tightly to what you have learned, and don’t be deflected from your course by the external things that happen to you.

Thus, the obedient and responsive soul gives itself over to the virtuous life. This life is freedom itself, on the one hand, from the chains of this life, separating itself from the slavery of base and empty pursuits. On the other hand, this soul devotes itself to faith and the life of God alone, because it sees clearly that where there is faith, reverence and a blameless life, there is present the power of Christ, there is flight from all evil and from death which robs us of life. For shameful things do not have in themselves sufficient power to compete with the power of the Lord. It is their nature to develop from disobedience to his commands. This was experienced in ancient times by the first man, but now it is experienced by all of us when we imitate Adam’s disobedience through stubborn choice. However, those who approach the Spirit with honest intent, unfeigned faith and an undefiled conscience, are cleansed by the Spirit according to the one who says, for our gospel was not delivered to you in word only, but in power also; and in the Holy Spirit and in much fullness, as you know.

In order to indicate that he showed all humility among the Thessalonians and in order to adopt a gentle approach in dealing with them, Paul makes it clear that none of the powerful means by which they have been brought to faith is lacking. His preaching was accompanied by signs and wonders and was empowered by the Holy Spirit. It embodied the fullness of truth rather than fantasy. This could be seen in the teaching of grace, in the quality of discourse among them and in the healing of the sick. By these they could be seen to be the true heirs of the gift of God in the promises to Abraham.

The reception of the gospel by the Thessalonians in power may mean that Paul’s preaching was accompanied by miraculous signs, but it may also mean that it strengthened the Thessalonians for much endurance in suffering.

With joy inspired by the Holy Spirit, Paul says. So that no one can say, How can you speak of affliction and of joy in the same breath? he adds, inspired by the Holy Spirit. The affliction pertains to the body, and the joy to things spiritual. But how? The things that happened to them were burdensome, but not so the things that sprang up out of them, for the Spirit does not allow it. So then, it is possible for one who suffers not to rejoice when he is suffering for his sins but nevertheless to experience pleasure when he is being beaten and suffers for Christ’s sake. For such is the joy of the Spirit. In return for the things which seem to be burdensome, the Spirit brings delight. They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you even in those circumstances.

Those who, eager to believe, suffer insults and injuries from their fellows, are precisely those who may be called imitators of the apostles and of the Lord himself. He suffered the same things from the Jews, as did the apostles who endured persecution as they pursued their faith in God.

Do you see what a great thing zeal is? It does not ask for more time or delay or procrastinate. It is sufficient simply to offer one’s self, and all is fulfilled. . . . Why then do I say this? Because if we are awake we shall not need the help of others. If we sleep, the help of others accomplishes nothing for us, but even with their aid we perish. . . . You say that your prayers accomplish little? They accomplish much when we combine them with our acts. . . . But if you remain idle, you will receive no benefit.

By what means do we become Christians? Through our faith would be the universal answer. And in what way are we saved? Plainly because we were regenerated through the grace given to us in our baptism. How else could we be? And after recognizing that this salvation is established through the Father and the Son and the Holy Spirit, shall we fling away that form of doctrine^[1] which we received? Would it not rather be grounds for great groaning if we are found now further off from our salvation than when we first believed,^[2] and deny now what we then received?. . . What if one does not always and everywhere keep to his initial confession and cling to it as a sure protection?. . . What if one, having been delivered from the idols, to the living God, now constitutes himself a stranger from the promises^[3] of God? He fights against his own handwriting, which he put on record when he professed the faith. To me my baptism was the beginning of life and that day of regeneration the first of days. It is plain that the utterance confessed in the grace of adoption is the most honorable of all.