THE FATHERHOOD OF ST. PAUL TO THE SUFFERERS The Thessalonians were in dire need to feel St. Paul’s compassionate fatherhood. He wrote to assure them that he shares their sufferings, that he longs to see them and be close to them during this difficult time. 1. The fatherhood of St. Paul v. 1-12 2. The suffering of the church v. 13-16 3. The longing of St. Paul to see them v. 17-20 1. THE FATHERHOOD OF ST. PAUL St. Paul wanted to reveal his true fatherhood to them. He said, “For you yourselves know, brethren, that our coming to you was not in vain. But even after we had suffered before and were spitefully treated at Philippi, as you know, we were bold in our God to speak to you the gospel of God in much conflict” (v. 1, 2). He is reminding them with his service in Philippi before coming to them (Acts 16), when he endured tearing his clothes, beating and throwing him in the inner prison and fastening his feet in the stocks (Acts 16:24). He could have defended himself because he was a Roman citizen, but he preferred to endure for the sake of the Gospel. He preached to the keeper of the prison and all his family. When he was called to go to them, he did not go to escape the trouble that befell him in Philippi, but to preach the Gospel “in much conflict.” Since they were suffering because of the Gospel, he also suffered because of the ministry, considering that enduring sufferings and insults is a living sign for preaching the Good News in an effective way. He emphasized that his going to them was not in vain, for he had previously endured suffering in Philippi and did not stop his continuous struggle for the ministry. 20 Enduring sufferings and injustice was a true sign of his true mission and the effectiveness of the Divine Gospel. Fr. Gregory the Great said: [St. Paul considered his ministry effective because he was spitefully treated, and we reject enduring sufferings1.] In his practical fatherhood through the Gospel, he endured sufferings to declare the word of God for the sake of God and not to please men. He said: “For our exhortation did not come from deceit or uncleanness, nor was it in guile. But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts” (v.3, 4). St. Paul believed in the message of the Gospel as a divine act, which he presented to them amidst many tribulations. They should accept it too amidst tribulations. He was entrusted for the Gospel in truth, without any deceit, uncleanness, or guile. His disciples should have the same spirit. The many sufferings from outside and the inner strife are a true indication of the effectiveness of the message of the Gospel. He declares the truth without any deceit, in a holy life without any uncleanness, in a loving heart without any guile. Exhortation should carry these three conditions: truth, holiness, and love! However, if any deceit (heresies) or uncleanness or guile penetrated the ministry, the Gospel of God is distorted. These three matters are inside the heart, which God, who tests our hearts, knows. St. Paul emphasizes that he does not preach to please them or to please others, but to please God who tests our hearts. He does not suffer for them but for the sake of God who called him to the ministry, presenting the truth with his holy life and through his wide heart and his spiritual fatherhood! His fatherhood obliges him to struggle amidst tribulations for the sake of the Gospel, without any deceit or guile. He declares it through his life, which is without blemish, and through his heart, which is without guile, so he does not expect any material reward from them. “For neither at any time did we use flattering words, as you know, nor a cloak for covetousness, God is witness. Nor did we seek glory 1 Epistle 30. 21 from men, either from you or from others, when we might have made demands as apostles of Christ” (v. 5, 6). He could have made demands as an apostle of Christ and asked the believers to honor him and use his authority. However, ministry, which is in his heart, is fatherhood first of all and does not seek its own but what is good for others! Truly, two things defile a servant’s life, self-righteousness and covetousness. The two are centered on the ego, so that a servant seeks his own interests and not others. He takes more than he gives, and serves himself with the Gospel, instead of serving the Gospel with his life. St. Paul compares himself with a nursing mother who nurses her infant, for she is very compassionate toward him and cares for him, neither for any temporal glory nor for money, but for the sake of love. “For we were gentle among you, just as a nursing mother cherishes her own children. So affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us” (v.7, 8). He is a compassionate father and lives among them. St. John Chrysostom commented about “among you” by saying: [I am one of you, I do not brag1.] How essential for the shepherds to grow to the full stature of Christ without any pride! The subject of the struggle of the wise shepherd is not just to train himself to give good speeches, but to be among his spiritual children as one of them. He trains himself to wash their feet and to be their servant. He carries a spirit of spiritual parenthood and sacrifices himself for them. God has revealed His love to his children through the ministry of the cross; likewise a servant should sacrifice his life for the ministry. St. Paul presents himself as a nursing mother full of compassion for her infants, with a wide heart for everyone. St. John Chrysostom said: [There is nothing wider than St. Paul’s heart who was wide enough to love everyone with great zeal. His love was not partial or weak, but he presented it with his full capacity. It is amazing that his love to the unbelievers is the same as his love to the believers, so his heart embraced the entire world2.] 1 In 1 Thess. Hom. 2. 2 In 2 Cor. Hom. 1. 22 In Greek, the word “cherishes” (v.7) means nurses, and some fathers translated it as thus in their writings: “We were among you as nursing you…” He presents himself as a compassionate mother for her infants, who wishes to sacrifice her life for them. He declares his simplicity with them. Truly the believers need to see the spirit of simplicity and meekness in their shepherds, away from the spirit of authority! St. Paul carries the marks of the Lord Jesus, who became as a fetus in the womb of St. Mary to share with the fetuses their lives, and became as a sucking baby to share with the infants so they may spiritually praise Him. He became as a child to raise childhood and to attract the children to Him. Seeing that those whom he serves are like infants who need a nursing mother, St. Paul embraces them and he became like an infant among them, so they may find rest in him. The word “cherish” means gives warmth. In the Old Testament, it was used to express the embracing of the birds to their little ones (Deut. 22:6) where the young ones feel the warmth of the mother. In the New Testament, it was used to express the relationship between the Lord Jesus and the Church: “For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church” (Eph. 5:29). Likewise, St. Paul is compassionate toward God’s people as his own children, like the birds embracing their little ones. Through his fatherly love, St. Paul is offering them the gospel of God to experience God’s practical love in the cross, so they may accept to be God’s children before becoming St. Paul’s children. However, he did not present this ministry through mere exhortations, but he offered all what he has, even himself. As if he is telling them, “Since I present the gospel of God to declare God offering His Son a ransom for you, likewise, I carry the same traits so I offer my life for your sake. Our gospel to you is not mere philosophy and exhortation but practical divine love, which you can see it in my life. St. John Chrysostom said: [We want to sacrifice our life for you. Truly we preach the gospel, for God has commanded us, but we 23 love you and want to offer our lives for you1.] [A true lover is ready to offer his life for those whom he loves. Nothing is sweeter than love2.] St. Paul talks about his practical fatherhood by saying, “For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe; as you know how we exhorted, and comforted, and charged every one of you as a father does his own children, that you would have a walk worthy of God who calls you into His own kingdom and glory” (v. 9 – 12) St. Paul, who preached in many countries and carried the burdens of the starting churches, was working with his own hands so he may not burden any one! He labored in the ministry as a father who works to make his children comfortable. As he wrote to the Corinthians, “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel. But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void” (1 Cor. 9:13-15) No doubt, St. Paul, sometimes, accepted some gifts from churches in which he had preached (Phil. 4:16), and in love he accepted their hospitality to him, but he refused to take anything while preaching the gospel, especially when the ministry is new, so no one is stumbled in him or he may become a burden on anyone. He considered preaching the gospel and the salvation of every soul as number one in his priorities and much more important than anything else! St. Paul sacrifices his life for them and does not ask for his rights. His main concern is their ministry so they may enter the kingdom of God and His glory. This fatherly love is based on his holy 1 In 1 Thess. Hom. 2. 2 In 1 Thess. Hom. 2. 24 life, for he testifies how he lived among them in righteousness and purity, without blame. By purity, he meant his holy life in his relationship with God; by righteousness, he meant his righteous life with others; and without blame, he meant his inner spiritual life and his faithfulness with himself. His sacrificial fatherhood is based on his life with the Lord, whether his relationship with Him or with others. However, we cannot divide the spiritual life into life with God, life with others, and life with oneself. But it is one homogeneous life from all aspects. St. Paul meant that his sacrificial love is an aspect of his new life with God, which is characterized by purity, righteousness and no blame. His work as fatherly pastor is complete with his spiritual life in the Lord! After declaring his fatherly love without any selfishness and his struggle for them to enjoy the gospel, then he talks about his exhortation, not only for them as a group, but individually for each member. “As you know how we exhorted and comforted and charged everyone of you, as a father does his own children, that you would have a walk worthy of God who calls you into His own kingdom and glory” (v.12). His relationship with the believers is based on fatherly love. (1 Cor. 4:14; 2 Cor. 6:13; Gal. 4:19, Phil. 1) Through this fatherhood, he finds comfort, joy, and his crown, that all his children may enjoy the kingdom and the eternal glories. St. John Chrysostom said: [The true comfort and rest for the wise teacher is in the growth of his disciples. Nothing shows his ability to plan and teach like the fatherly love toward the children. Love is a necessity for a physical father, how about a spiritual father, who bears children through grace!1] How beautiful are these words, “we exhorted everyone of you, as a father does his own children.” St. Paul was very zealous for the salvation of the whole world; however, amidst all the tumults and problems of the churches, he was concerned for each individual person. He follows the Lord’s teaching in His fatherly love when He carves each one of us on the palm of His hand, as if he is the only individual who exists! We saw in the life of St. John Chrysostom how he was 1 In 2 Cor. Hom. 15:3, 4. 25 not occupied by the multitudes that listen to his sermons, but was concerned for each individual personally. This is the true fatherhood, which stems from the depth! 2. THE SUFFERING OF THE CHURCH IN THESSALONICA The life of suffering is an integral part of the gospel or the “Good News,” which a Christian experiences through his enjoyment of the inner joy of the kingdom. In spite of the inner joy, there are sufferings from outside; and with every spiritual growth, there are attacks from the devil. Thus, sufferings are a true sign of one accepting the “Good News” and his unity with the Crucified Christ and his interaction with the gospel. “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe. For you brethren, became imitators of the churches of God which are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Jews, who killed both the Lord Jesus and their own prophets, and have persecuted us; and they do not please God and are contrary to all men” (v. 13-15). The proof that the word that they had accepted was not human but the word of God was that they endured the same sufferings, which the church had suffered in Jerusalem and Judea. The believers in Thessalonica accepted sufferings from their countrymen, for the Jews attacked the Jews who accepted the faith, and the pagans attacked those who believed. What the church of Thessalonica suffers from is a fellowship of love with her Crucified Christ as well as the other suffering churches too. God allows suffering to share the holy fellowship with the Crucified Christ, but this does not justify those who cause the suffering. Therefore, St. Paul adds, “And they do not please God and are contrary to all men, forbidding us to speak to the Gentiles that they may be saved, so as always to fill up the measure of their sins; but wrath has come upon them to the uttermost” (v. 15, 16). 26 Truly God the Almighty uses even the wickedness of the evil people to purify the righteous people, so that He might bring out of the eater something to eat (Judges 14:14) and out of the strong something sweet. However, this does not justify their stand nor make them acceptable in the eyes of God, for they do not please God. Their evil became a part of God’s plan for the salvation of the elect and their purification. But He did not force to do that, He could have used other means, for God did not force Judah to betray, but due to His foreknowledge, He used that evil in betraying the Lord Jesus as part of God’s plan for salvation. The evil people are not only the enemies God’s but also men’s. Some may befriend them and others may encourage them to do evil, but their wickedness has to be revealed, so they lose all their friends. The goal of the evil people was to attack the word of truth and the living faith. But they filled up the measure of their sins. They wanted to attack the word of God, but God’s word is not restricted, and the believers are purified during these attacks and in the mean time, they filled up the measure of their sins to drink the eternal punishment. How amazing is God’s care, who uses even the evil of the wicked people to fulfill His will in the elect and declare His justice in the unrepentant sinners! 3. THE LONGING OF ST. PAUL TO SEE THEM St. Paul directed the believers’ attention from the outside sufferings to the inner joy with the word of God working in them and the fellowship of the Suffering Christ and with the other suffering churches. But amidst all that, he revealed to them his feelings of his true eagerness to see them. He is the spiritual person who longs to go to heaven, but he does not ignore the human aspect and feelings. He said, “But we brethren, having been taken away from you for a short time in presence, not in heart, endeavored more eagerly to see your face with great desire. Therefore, we wanted to come to you, even I, Paul, time and again, but Satan hindered us. For what is our hope, or joy, or crown or rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (v. 17- 27 20). As a spiritual father, St. Paul feels their presence in his heart. Though he did not see them for a long time, yet they are in his heart in Christ Jesus. He loves them and longs for them expressing his holy feelings without any embarrassment. For he said, “endeavored more eagerly to see your face with great desire.” These are human feelings sanctified in Christ Jesus, that is why he highly regards them in all his writings. In spite of all his high spirituality and longing to heavenly matters, yet he deals with them in a practical way, sanctifying all human relationships. We see this clearly also in the last part of his epistle to the Romans, when he said, “Greet my beloved Epaenetus… greet Amplias, my beloved in the Lord, greet Rufus, chosen in the Lord, and his mother and mine” (Rom. 16: 5-13). He does not conceal his feelings, which are sanctified in the Lord, but he reveals them, by the power of the Spirit. St. Paul calls his children his hope, joy and crown of glory! In the Day of the Lord, he will present them as holy children, the fruit of his labor. He regards them as his glory and pride! Every suffering he endures for them multiplies his eternal glory. Through this view and his inflamed holy eagerness for them and his realization that they are his glory and crown, he exerted every effort to go to them amidst his tribulation, but Satan hindered him. He attempted several times but the devil’s war was fierce, which deprived him of enjoying going to them to support them during their afflictions, so he sent them Timothy. St. John Chrysostom said: [What do you say? Can the devil prevent him from going? Yes, for this time the devil prevented him. However, in his epistle to the Romans, he said that the Lord hindered him (Rom. 15:22). And in another place, Luke said that the Spirit did not permit them (Acts 16:7). In the epistle to the Corinthians, he said that the Spirit also hindered them, but here he says that Satan hindered them.]
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