I Thessalonians Chapter IIIa

1Wherefore, when we could no longer bear up, we were well pleased to have been left behind in Athens alone; 2and we sent Timothy, our brother and minister of God, and our fellow worker in the Gospel of the Christ, to establish you and comfort you concerning your faith, 3that no one be moved by these afflictions; for you yourselves know that for this we are appointed.

1. Brother & minister of God - co-worker of God

Psuedo-Dionysius: The celestial hierarchy, Chpt. III:
“In my opinion a hierarchy is a sacred order, a state of understanding and an activity approximating as closely as possible to the divine. . .The goal of hierarchy, then, is to enable beings to be as like as possible to God and to be one with Him. . .Indeed for every member of the hierarchy, perfection consists in this, that it is uplifted to imitate God as far as possible and, more wonderful still, that it becomes what scripture call a “fellow workman of God” and a reflection of the workings of God.

2. Each member of the Church has an appointed role given to imitate God.
q. How are Orthodox appointed?

4For indeed, when we were with you, we used to tell you beforehand that “we are about to be afflicted,” even as it also came to pass, and ye know. 5For this cause, when we could no longer bear up, I also sent in order to know your faith, lest perchance the one who tempts did tempt you, and our labor should be in vain.6But now after Timothy came to us from you, he also announced the good tidings to us of your faith and love, and that you have good remembrance of us always, longing to see us, even as we also to see you; 7on this account, brethren, we were comforted over you in all our affliction and necessity by reason of your faith.

1. Imitating foreknowledge of God
a.) Spiritual Discernment (Diakrisis)

St. John Climacus, step 26: “Discernment in beginners is true knowledge of themselves; intermediate souls, it is a spiritual sense that faultlessly distinguishes what is truly good from what is of nature opposed to it; and in the perfect, it is the knowledge which they have within by Divine Illumination, and which can enlighten with its lamp what is dark in others. . . or perhaps generally speaking, discernment is, and is recognized as, the certain understanding of the Divine will on all occasion, in every place and in all matters; and is onloy found in those who are pure in heart, and in body and in mouth.”

b.) Saints are not all-knowing
Chrysostom: What then is one to say? That the Saints knew not all things. And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble. …For if they thought they were gods from their miracles, much more if they had continued always knowing all things.”


2. Imitating God – living a life of Kenosis- self-emptying

Chrysostom: Make the trial, I beseech you-if you disbelieve, make the trial, and you will see the glory of God. When anything grievous has happened, immediately give alms; render thanks that it has happened, and thou wilt see how much joy will come upon thee. For spiritual gain, though it be small, is so great as to throw into the shade all bodily loss. As long as thou hast to give to Christ, thou art rich.

8For now we live, if you be standing fast in the Lord. 9For what giving of thanks are we able to render to God concerning you, for all the joy with which we rejoice on account of you before our God, 10night and day entreating exceedingly in order to see your face and to instruct the deficiencies of your faith?

1. Deficiencies of Faith- the quest for knowledge
[1 Thess. 3:10.] Saint Chrysostom: “‘To instruct (katartivsai) the deficiencies (ta; uJsterhvmata) of your faith (th`~ pivstew~ uJmw`n)’; what then is this? They had not enjoyed the full benefit of his teaching, nor learned as much as was proclaimed to them to learn. And this he declares towards the end. Perhaps there had been inquiries among them concerning the resurrection, and there were many who made an uproar among them, not by temptations, nor by dangers, but by playing the part of teachers. This is what he says are the deficiencies of your faith....He has not said that you should be established or set firm but that you may be put in proper order,...which is much rather a matter of teaching than of confirming.” [Hom. 4, P.G. 62:455 (col. 419).]

2. They reflected God’s JOY
Chrysostom: Not only, he says, are you the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yes, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness.


11Now may our God and Father Himself, and our Lord Jesus Christ, make straight our way toward you. 12And may the Lord make you to increase and abound in love toward one another and toward all, even as we do also toward you, 13to the end that He might establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints. [1 Thess. 1:1 - 3:13]

The Prayer of St. Paul:

  • Make straight our way toward you’

  • Make you to increase and abound in love toward one another

  • To establish your hearts blameless in holiness

Chrysostom: It is love then that makes them unblamable. For it does make men really unblamable. And once when I was discoursing of this to a certain one, and saying, that love makes men unblamable, and that love to our neighbor does not suffer any entrance of transgression…And there is not, there is not any sin, which the power of love, like fire, cannot consume. . .This then let us plant in Our own souls, that we may stand with all the Saints. For they all pleased God by their love to their neighbor.