you.” And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation. “For this cause, brethren, we were comforted over you in all our distress and affliction through your faith. For now we live if ye stand fast in the Lord.” What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? Who now would be able to break forth into such speech? Or rather, who will ever be able to have such a thought? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered. Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. Through you, he says, we were comforted; you confirmed us. And yet the reverse 341 was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. You have anointed us, he says, you have caused us to breathe again; you have not suffered us to feel our trials. And he has not said, we breathe again, nor we are comforted, but what? “Now we live,” showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life. How else could any one have set forth either the sorrow for the weakness of one’s disciples, or the joy? He has not said we rejoice, but “we live,” the life to come. So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss.983 Then further softening the ex- pression, see what he says, Ver. 9, 10. “For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?” Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your984 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; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or care- fulness. 983 ἄτοπον. 984 So Musculus, who may have had ms. authority. All Greek copies except Catena read “our,” which requires κατόρθωμα to be rendered “achievement” in a less proper sense. [Three mss. give “our,” and although two of them form a group that abounds in wrong alterations, yet the present reading is probably correct.—J.A.B.] 600 1 Thessalonians 3:5-8