Therefore when we could bear it no longer, we were willing to be left at Athens alone. And Paul sent two of those who ministered to him, both to announce his coming and to make them more eager. . . . Do you see how God permits trials, and by them stirs up and awakens the disciples and makes them more energetic? Then let us not sink down under trials: for he himself will also make the way of escape, that we may be able to bear them.^[1] Nothing so makes friends and rivets them so firmly as affliction; nothing so fastens and joins the souls of believers; nothing is so timely for us teachers in order that the things said by us may be heard. For when the hearer is living an easy life, listless and indolent, those who try to teach him only annoy him. But when he is in affliction and distress, he longs to hear his teachers. For when he is distressed in his soul, he seeks comfort from all directions in his affliction. And the preaching brings no small comfort.

Whenever anything happens to the helmsman, either the officer in command at the bows or the seaman of highest rank takes his place, not because he becomes a self-appointed helmsman but because he looks out for the safety of the ship. So again in war, when the commander falls, the chief tribune assumes the command, not in the attempt to lay violent hands on the place of power but because he cares for his men. So too the thrice blessed Timothy when sent by the divine Paul took his place. It is, therefore, appropriate to you as a man of faith to accept the responsibilities of helmsman, of captain, of shepherd, gladly to run all risk for the sake of the sheep of Christ and not to leave his creatures abandoned and alone.

What, then, does Paul say here? The teachers’ trials trouble their disciples. Paul had fallen into many tribulations. He himself also says, that Satan hindered us.^[1] Paul adds immediately both once and and again I would have come to you and was not able, words that prove the depth of his struggle. And it was reasonable that this should trouble them, for they are not so much troubled at their own trials as at those of their teachers. Neither is the soldier so much troubled at his own struggles as when he sees his general wounded.

Therefore I ask that you not be discouraged by my tribulations for you, which are your glory.^[1] How are Paul’s tribulations for them? How are they their glory? It is because God so loved them that he gave even the Son for them and afflicted his servants for them. Paul was in prison so that they might attain so many blessings. Surely this comes from God’s exceeding love toward them. It illustrates what God also says concerning the prophets, I have slain them by the word of my mouth.^[2] But why were they fainting through another’s affliction? He means they were troubled and distressed. Paul says the same things when writing to the Thessalonians: that no one be moved by these afflictions. For we should rejoice in afflictions rather than grieve in them. If you find consolation in being warned beforehand, we tell you that here we have tribulation. And why you ask? Because the Lord has ordered it so.

Paul says that Timothy is coming to strengthen the Thessalonians with his words, stabilizing the thinking of the Thessalonians by his presence with them, lest they collapse under the weight of their tribulations. Paul describes this collapsing as a commotion, being caught up in the passions of your persecutors.

Paul does not say that no one should occasionally grow weak with weariness but rather that no one should stoop down or bow to persecutors.

You shouldn’t be troubled, Paul says, for nothing strange, nothing contrary to expectation is happening. These words were sufficient to encourage them. Christ spoke to his disciples in the same way and for the same reason. For hear him saying, Now I have told you before it came to pass, that when it has come to pass you may believe.^[1] For greatly indeed, greatly does it tend to the comfort of others to have heard from their teachers what is to happen. It is the same for those who are sick. If their physicians explain what is happening and what to expect, their anxiety is dramatically reduced. But if anything happens unexpectedly, as though beyond the physician’s ability and knowledge, the patient is afflicted and troubled. It is much the same here. Paul knew beforehand and lets them know in advance that we are about to be afflicted, as it came to pass, and you know. He not only says that this came to pass but that he foretold many things, and they occurred as he predicted. For we are appointed to these things. Hence, you shouldn’t be troubled and disturbed about the past, nor even about the future. If any troubling thing should happen, we are appointed for this very thing.

Let us imagine a person occupying a place of honor in a king’s court. He possesses vast wealth, great power, a birthplace excelling others, distinguished ancestors and the admiration of all people. Examine the matter. Is not this person more of a slave than all others? And let us compare him to not merely a slave but a slave’s slave—for many servants have slaves. . . . But our circumstances are different. If one fares poorly, there are many to grieve with him. Should he obtain distinction, many to find pleasure with him. Not so with the apostle Paul. For if one member suffers, all the members suffer; or if one member is honored, all the members rejoice.^[1] Paul’s words of admonition vary with the situation. What is my hope or joy? Are not you it? At another, Now we live, if you stand fast in the Lord; at another, Out of much affliction and anguish of heart I wrote unto you^[2]; and Who is weak, and I am not weak? Who is offended, and I burn not?^[3]

The attitude of a teacher should be such as to regard his disciples as everything. Now we live, Paul says, if you stand fast in the Lord. And again, What is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ?^[1] You see Paul’s concern in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it is right for their children to show deep affection for them. For he says, Obey those that rule over you, and submit yourselves; for they watch for your souls as they that must give account.^[2]

This is why I am admonishing your graces and urging you in the Lord to think lightly, my brothers and sisters, of things present, which you can’t carry with you when you die. Be on your guard against sin, on your guard against injustice of all sorts, on your guard against worldly appetites and greed. It is only then, you see, that our profit from you is undiminished and our reward full of joy in the Lord. I mean, we say what has to be said. We preach what has to be preached and absolve ourselves of our debt to the Lord in the Lord’s sight. We haven’t kept quiet about what we fear, and haven’t kept quiet about what we love. So the sword of the Lord’s vengeance, upon whomever it may fall, cannot blame the sentinel for failing at his post. Still, we don’t want our reward to be assured with all of you being lost, but with all of you being found. The apostle Paul too was sure of his reward, and yet what did he say to the people? Now we live, if you stand fast in the Lord.

But every discourse on this topic, where one’s goal is that what is said may not only be believed but also understood and known, is burdensome for those still spiritually immature. These the apostle says are carnal, needing to be nourished with milk, as they do not have the strength to perceive such things and are more easily frustrated than fed. Because of this it happens that spiritual men do not in all circumstances refuse to discuss these things with the carnal, on account of the Catholic faith, which must be preached to all. Yet, having the desire to transmit some degree of truth to understandings not capable of a secure grasp, they take care to transmit these in a way that does not cause their discourse to be regarded with disdain and the truth contained therein to be completely ignored. Thus, in order to continue to nourish them despite their immaturity, [the apostle], writing to the Colossians, says, Even if I am absent in body, in spirit I am with you, rejoicing and beholding your order and that which is lacking to your faith in Christ.^[1] And to the Thessalonians, Night and day, he says, more abundantly praying that we may see your face and may supply the things that are lacking to your faith.

Let the admonition of the most blessed apostle not depart from your hearts, If anyone preaches to you a gospel besides that which you have received, let him be anathema.^[1] He did not say more than you received but besides that which you have received. For if he said the former, he himself would be prejudging himself, who desired to come to the Thessalonians that he might supply what things were lacking to their faith. But he who supplies adds to what was smaller, he does not take away what was there. But he who goes beyond the rule of faith does not go forward in the way but goes back to the way.

Again, this is said that you may know that the Father is, and the Son is, and that the work of the Father and the Son is one. Note the saying of the apostle, Now may God himself, and our Father, and our Lord Jesus Christ direct our way to you. Both Father and Son are named, but there is unity of direction, because there is unity of power. So also in another place we read, Now may our Lord himself, Jesus Christ, and God and our Father, who has loved us, and given us eternal consolation, and good hope in grace, console and strengthen your hearts.^[1] How perfect a unity it is that the apostle presents to us, insomuch that the fountain of consolation is one fountain, not many. Let doubt be silenced, then, or if it will not be overcome by reason, let the thought of our Lord’s gracious kindness incline it in the right direction.

For one and the same grace is from the Father in the Son, as the light of the sun and the sun’s radiance is one, and as the sun’s illumination is effected through the radiance. So too when Paul prays for the Thessalonians, in saying, Now God himself our Father, and the Lord Jesus Christ, may he direct our way to you, he has guarded the unity of the Father and of the Son. For he has not said, May they direct, as if a double grace were given from two sources. . . but May he direct, to show that the Father gives grace through the Son—at which these irreligious ones will not blush, though they well might.

This is a proof of superabundant love, that he not only prays for them by himself but even inserts his prayer in his epistles. Paul’s prayers demonstrate a fervent soul unable to restrain his love. The mention of his prayers also proves that Paul and Silvanus’s failure to visit them was not voluntary nor the result of indolence. It is as though Paul said: May God himself shorten the trials that constantly distract us, so that we may come directly to you. And the Lord make you to increase and abound. Do you see the unrestrained madness of love that is shown by these words?

Suppose we first loved him so as to merit his love in return. Then wouldn’t we first choose him so as to merit our being chosen by him? But he who is Truth itself says otherwise and openly contradicts such human vanity by declaring, You have not chosen me.^[1] Consequently, if it is not you who have chosen, then it is certainly not you who have loved; for how could they choose him whom they did not love? But it is I, he says, who have chosen you. And how could they possibly fail to choose him afterward or fail to prefer him to all the goods of this world? It was because they were chosen that they chose him. They were not chosen because they had chosen him. There would be no merit in men’s choosing him unless the action of God’s grace in choosing them had gone before. That is why in imparting his blessing to the Thessalonians the apostle Paul declares, And may the Lord make you to increase and abound in charity toward one another and toward all men. He who gave this blessing to love one another is the same who gave us the love to love one another.