1 Thessalonians

The first warning concerns Jewish customs, which Christians do not need to observe: "Let no one, therefore, condemn you for food, or drink, or for any feast, or New Moon, or Sabbath: this is a shadow of things to come, but the body is in Christ" (2:16-17). False teachers, in addition to the head of the Church, Christ the Savior, taught to achieve unity with God through the intermediary of angels, with whom one must be able to enter into communion by various mysterious means, and in particular, by exhaustion of the flesh. In this, like the Gnostics, they saw the highest knowledge, proudly treating true Christians, although they assumed the appearance of humility.This false teaching took root, so that the Local Council of Laodicea in 365 considered it necessary to prohibit the "Phrygian angelic service" as a deliberate 35th canon, calling it "secret idolatry." Ep. Theophan the Recluse writes about this false teaching: "Was it not something similar to the meetings of our spiritualists and with some methods and actions similar to those that occur in the latter? The third warning: do not be carried away by human philosophies about the need to abstain from certain substances: "do not touch", "do not eat", "do not touch" – obviously here we are not talking about abstinence as such, about the feat of fasting, which has always existed in the Christian Church, but about some superstitious ideas about different kinds of food: and now theosophists and occultists teach that that certain kinds of food can harm a person spiritually, and therefore they should not be touched. "That all things decay by use, according to the commandments and doctrine of men," that is, one should not attach any spiritual significance to food, for all substances used for food have one end, and that is corruption. How can you give them any mysterious meaning? (2:20-22 [1])." This has only the appearance of wisdom in self-willed service, humility and exhaustion of the body, in a certain neglect of the nourishment of the flesh" (v. 23) – these requirements: do not touch, do not eat – "they have only the appearance of wisdom, or better – they have only a bare (meaningless, empty), but insinuating word (Ecumenius). By "unauthorized service" is understood a self-invented image of external worship by false teachers, which consisted in the fact that they invented for themselves a special order of worship, unlike anything that had existed before them, i.e., something like Khlystov's "zeals" or spiritualistic seances. The appearance of these false teachers is presented as follows: Theophanes the Recluse: "Ragged clothes, quiet speech, downcast eyes, disheveled hair — this is humility. The Turkish dervishes are like this. No matter how insignificant it may seem, it has always attracted and still attracts, and not only ordinary people. It is somehow difficult to free oneself from the idea that such people are of a special, higher spirit. Hence their honor and obedience." The "lack of mercy for the body and neglect of the nourishment of the flesh" were obviously also distinguished by a non-Christian character among these false teachers. Perhaps, like the Manichaeans, they considered the flesh to be an evil principle (2:23).From the third chapter the moral part of the epistle begins. Here the holy Apostle first presents the Christian life as it should be in itself (3:1-17), and then indicates what it should be like in Christians in their various external positions and states (3:18-25 with a continuation until 4:6). The holy Apostle begins his moral instructions with the exhortation: "Seek ye the things above... Set your mind on things above, and not on earthly things... for you are dead, and your life is hidden with Christ in God" (3:1-3). In the sacrament of Baptism, Christians die to sin and are resurrected with Christ to a new God-pleasing life: therefore they must think not about earthly things, but about heavenly things, and their life must be entirely in God. This is an inner, spiritual life, hidden from others. The fruits of this hidden life in God will be revealed, will become manifest to all, "when Christ appears" – at the Second Coming of Christ and the common recompense at the Last Judgment (3:4 [2]). Remembering the glory that awaits the righteous, Christians must avoid any kind of evil, which is enumerated by the Apostle in verses 5-9 [3]. The purpose of the Christian is "to put off the old man with his deeds, and to put on the new man, who is renewed in knowledge in the image of Him Who created him," that is, "to cast off his self-pleasing selfishness with all passions, and to resolve to live selflessly for the sake of pleasing God alone. This determination, embracing the whole being of the one who came to the Lord with faith and was baptized, is the new man" (Bishop Theophan the Recluse) (3:9-10). "Where there is neither Greek nor Jew, neither circumcision nor uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all" (3:11) — "The grace of God in Christ Jesus unites all, and of all constitutes one body," therefore "in Christ Jesus all natural differences disappear" (Bishop Theophan the Recluse). which should be characteristic of Christians, of whom he especially emphasizes "love, which is the sum total of perfection." (v. 14), that is, "the combination and content of everything that constitutes perfection is like a root" (Bishop Theophan the Recluse). The means to success in a virtuous Christian life are set by the Apostle as the enrichment of the mind with the knowledge of Divine truths, prayer and doing all things in the Name of God (3:16-17).In the second half of the third chapter (verses 18-25) the holy Apostle gives moral instructions to Christians depending on their situation: separately to wives, separately to husbands, children, fathers, slaves.In the first 6 verses of the fourth chapter these moral instructions end. The Apostle commands a fair treatment of slaves, and then again proceeds to general instruction for all Christians, regardless of their social status, instilling constancy in prayer and spiritual vigilance with thanksgiving. In conclusion, the Apostle asks us to pray for him with his co-workers, "that God will open the door for us to speak," that God will help them to preach His Word without hindrance (4:1-4 [5]). The Apostle commands a prudent attitude towards those who are "outside," that is, those who have not yet believed, and exhorts: "Let your word always be with grace, seasoned with salt," that is, sincerely, proceeding from the heart and breathing with goodwill, but at the same time restrained and prudent, which is what it means "seasoned with salt" (vv. 5-6 [6]). In it, the Apostle says that he sends this epistle with Tychicus, "a beloved brother and faithful servant and co-worker in the Lord" (vv. 7-8 [7]). Onesimus, a former servant of Philemon, is sent with him. In conclusion, the Apostle conveys greetings from those with him and commands that this epistle be read in the Laodicean church as well. The epistle ends with the usual Apostolic blessing (16-18 [8]).So, if you have died with Christ to the elements of the world, then why do you, as those who live in the world, hold to the decrees: "Do not touch", "Do not eat", "Do not touch" [which decays from use], according to the commandments and teaching of men? ^But when Christ your life appears, then you also will appear with Him in glory. ^Put to death, therefore, your earthly members: fornication, uncleanness, lust, lust, and covetousness, which is idolatry, for which the wrath of God is coming upon the sons of disobedience, into whom you also were once converted when you lived among them. But now lay aside all things: wrath, wrath, malice, slander, foul language in your mouth; Do not tell lies to one another, having put off the old man with his works. ^Clothe yourselves, therefore, as the elect of God, holy and beloved, with mercy, kindness, humility, meekness, longsuffering, bearing with one another, and forgiving one another, if anyone has a complaint against anyone: as Christ has forgiven you, so have you. Above all, clothe yourselves with love, which is the sum total of perfection. And let the peace of God reign in your hearts, to which you are also called in one body, and be friendly. Let the word of Christ dwell in you abundantly, with all wisdom; teach and admonish one another with psalms, hymns, and spiritual songs, singing in grace to the Lord in your hearts. And whatever you do, in word or deed, do it all in the name of the Lord Jesus Christ, giving thanks to God and the Father through Him. ^Lords, render to your servants what is due and just, knowing that you also have the Lord in heaven. Be constant in prayer, watching in it with thanksgiving. Pray also for us, that God will open the door for us to speak, to proclaim the mystery of Christ, for which I am also in chains, that I may reveal it, as I ought to proclaim. ^Treat those who are outside wisely, taking advantage of the time. Let your word always be with grace, seasoned with salt, so that you may know how to answer everyone. ^Tychicus, beloved brother and faithful servant and fellow worker in the Lord, whom I have sent to you to know your circumstances and comfort your hearts, will tell you all things about me. ^When this epistle is read among you, then order that it be read also in the Laodicean church; and the one from Laodicea, read you also. Say to Archippus, "See that you fulfill the ministry which you have received in the Lord." Greetings by my hand, Paul's. Remember my bonds. Grace be with you all. Amen. ^

The Foundation of the Church of Christ in Thessalonica

The city of Thessalonica, so called by the Slavs, and in Greek Thessalonica, or now Thessaloniki, is located on the slope of a mountain in the northwestern corner of the Gulf of Ferman of the Aegean Sea. In apostolic times, it was the main city of the second district of the Macedonian region, the residence of the Roman praetor. The very geographical position contributed to the fact that it became a flourishing, rich, densely populated trading center. In this regard, he was famous for luxury and the decline of morality. Its indigenous population consisted of Greeks, but there were almost as many Roman immigrants in it. A significant part of the population in Thessalonica was also made up of Jews, who were engaged in trade and opened here not a simple prayer house, as was the case in Philippi, but a synagogue (Acts 17:1 [1]). Acts. This church was founded by the holy Apostle Paul during his second preaching journey. Having read the Gospel preaching to Philippi, the Apostle Paul, together with his companions Silas and Timothy, passed through Amphipolis and Apollonia and arrived at Thessalonica. Timothy, however, probably remained for some time in Philippi to strengthen the new Christians, and joined the Apostle Paul a little later in Berea. As was his custom, the Apostle Paul began his sermon in the synagogue. Proceeding from the Old Testament prophetic writings, he drew before his listeners the image of the Messiah, Who "had to suffer and rise from the dead" (Acts 17:3 [2]). His preaching was a great success, for, in the words of the Writer, "they believed and joined themselves to Paul and Silas, both from the Greeks who worship God, a great multitude, and from among the noble women" (17:4). But, of course, the Apostle preached not only in the synagogue, but everywhere in the streets and squares, as is evident from the Epistle to the Thessalonians, where he recalls his work of preaching among them (1 Thess. 2:9-12 [3]). However, there were also unbelievers who stirred up rebellion among the people against Paul and Silas. It can be assumed that the majority of those who believed were proselytes, and only a few of the natural Jews believed. The rest were irritated with the Apostles for the success of their preaching and stirred up against them unworthy people among the pagan crowd, who, "having approached the house of Jason (whom St. Paul calls his kinsman – see Rom. 16:21 [4]), they sought to bring them (i.e., Paul and Silas) to the people. And when they found them, they dragged Jason and some of the brethren to the rulers of the city, crying out that these world-wide troublemakers had come here also, and Jason had received them, and they were all acting contrary to the commandments of Caesar, considering another to be king, Jesus" (Acts 17:5-7). The usual way of the struggle of the Jews with the pro-leaders of Christ's teaching! This slander at first confused the city governors, but then, looking at those who were brought and "having received a certificate (of their identity) from Jason and others," they understood the slander and sent them away (Acts 17:9). Despite the favorable outcome of the matter, the brethren considered it best to send Paul and Silas to Berea, a small town south of Thessalonica.The preaching of the Apostle Paul in Thessalonica, as can be seen from his own words, bore rich fruit. The Thessalonians accepted his preaching "not as the word of man, but as the word of God" (1 Thess. 2:13). During the short three-week period of St. Paul's stay in Thessalonica, a significant in number, strong in spirit and ardent in inspiration community was formed there, which became a model for all believers in Macedonia and Achaia, which the Apostle himself emphasizes in the 1st chapter of the 7th verse of the Epistle. [5] After passing through Amphipolis and Apollonia, they came to Thessalonica, where there was a Jewish synagogue. ^revealing and proving to them that Christ had to suffer and rise from the dead, and that this Christ is Jesus, whom I preach to you. ^For you remember, brethren, our toil and weariness: working night and day, so as not to burden any of you, we preached the gospel of God among you. You and God are witnesses, how holy and righteous and blameless we have been before you believers, because you know how each one of you, as a father of our children, we have asked and persuaded and besought to walk worthy of God, who has called you into His kingdom and glory. ^Timothy my fellow-worker greet you, and Lucius, Jason, and Sosipater, my kinsmen. ^so that you became an example for all believers in Macedonia and Achaia. ^

Reason for writing

With sorrow Saint Paul departed from Thessalonica and, of course, did not cease to constantly think about the fate of the new converts. And in Berea, whither he retired, his preaching was a great success, but even there came the Jews, stirring up and stirring up the people. Then, accompanied by some of the faithful who guarded his life, he went even further south to Athens. He instructed the disciples who had accompanied him to Athens to summon Silas and Timothy to him as soon as possible, in the hope of learning something from them about the Thessalonians (Acts 17:15 [1]). Since Timothy, who came to him in Athens, could not report anything definite about them, since he was not in Thessalonica, but in Berea, St. Paul sent him back directly to Thessalonica (1 Thess. 3:1-5 [2]). During this time Saint Paul managed to cross over to Corinth, and it was here that he received soothing news about the Thessalonians from the returning Timothy (Acts 18:1-5 [3]). It turned out that the "word of God" heard from the Apostle was not weakening in the believing Thessalonians, and they kept a good memory of their enlightener St. Paul, "desiring to see him as he also saw them" (1 Thess. 3:6 [4]). This news greatly encouraged the Apostle, which he expressed in the figurative words of his epistle: "We live while you stand in the Lord" (1 Thess. 3:7-8 [5]). At the same time, Timothy did not keep silent about some of the still imperfect members of the Thessalonian church, and also reported on the perplexities that almost worried everyone. All renounced the vices of pagan sensuality: some did not know how to "keep their vessel (bodily) in holiness and honor," while others "dealt with their brother unlawfully and covetously" (1 Thess. 4:3-11 [6]). All the believers were in great anxiety about the fate of their dead relatives, Christians, already believing that only those who would be alive at that time, and not the dead, would be vouchsafed the kingdom of glory at the second coming of Christ. The fate of the dead therefore seemed to them gloomy and joyless, and death terrified them, as if they were pagans who had no hope.All this gave the Apostle Paul an occasion to immediately address the Thessalonians with an epistle, firstly, in order to express to them his joy in their faith, secondly, in order to offer them a cure for the moral ailments noticed in them by Timothy, and, thirdly, to reassure them about the fate of the dead and to offer them the teaching of the second coming of Christ. they accompanied him to Athens, and having received orders to Silas and Timothy to come to him as soon as possible, they departed. ^Wherefore, no longer enduring, we desired to remain alone in Athens, and sent Timothy our brother, and a servant of God, and our fellow-worker in the gospel of Christ, to strengthen you, and to comfort you in your faith, that no one should be shaken in these afflictions: for you yourselves know that thus it is destined for us. For even then, when we were with you, we foretold to you that we would suffer, as it happened, and you know. Wherefore I also, impatient no longer, have sent to inquire of your faith, lest the tempter tempt you, and our labor be made in vain. ^After this, Paul left Athens and came to Corinth; and having found a certain Jew named Aquila, a native of a Pontian, who had recently come from Italy, and Priscilla his wife, because Claudius had commanded all the Jews to depart from Rome, he came to them. and, because of the sameness of trade, he remained with them and worked; for their trade was to make tents. And every Sabbath he spoke in the synagogue, and persuaded Jews and Greeks. And when Silas and Timothy came from Macedonia, Paul was compelled by the spirit to testify to the Jews that Jesus is the Christ. ^Now that Timothy has come to us from you, and has brought us the good tidings of your faith and love, and that you always have a good remembrance of us, desiring to see us, as we have seen you. ^then we, in all our sorrow and need, have been comforted by you, brethren, for the sake of your faith; for now we are alive when you stand in the Lord. ^For the will of God is your sanctification, that you should abstain from fornication; that each one of you may know how to keep his vessel in holiness and honor, and not in the passion of lust, like the pagans who do not know God; 6 that ye shall not do unlawfully and covetously to your brother in any way: for the Lord is the avenger of all these things, as we have spoken to you before, and testified. For God has not called us to uncleanness, but to holiness. Therefore he who is disobedient is not disobedient to man, but to God, Who has given us His Holy Spirit. There is no need to write to you about brotherly love; for you yourselves have been taught by God to love one another, for you do the same to all the brethren throughout all Macedonia. We beseech you, brethren, to prosper more and to strive diligently to live quietly, to do your own work, and to work with your own hands, as we have commanded you; ^

Time and place of writing

There is no doubt that the Epistle to the Thessalonians was written very soon after the conversion of the Thessalonians to Christ. This is evident from the fact that in it "the Apostle stands under the vivid impression made on him by the conversion of the Thessalonians and by his abiding in them" (Bishop F.). Both the epistle itself and the book. Acts give us clear indications of the place from which it was written. Thus, at the beginning of the 3rd chapter, the Apostle writes: "Enduring more, we wanted to remain alone in Athens, and sent Timothy our brother... to strengthen you and comfort you in your faith", and further: "now that Timothy has come to us from you and has brought us good tidings of your faith and love... then we... be comforted by you, brethren" (1 Thess. 3:1-7). From this it is evident that the epistle was written immediately after Timothy's return. From the book. It is evident from the Acts that the returning Timothy, together with Silas, came to the Apostle Paul not in Athens, but in Corinth. It follows that the Epistle to the Thessalonians was written in Corinth. Determining the time of writing the epistle is helped by the information given by the Book of Theologians. Acts of the Apostle Paul's sojourn in Corinth. It reports that when the Apostle Paul came to Corinth, he settled with Aquila and Priscilla, Jews who had been expelled from Rome by the emperor Claudius. The decree on the expulsion of the Jews from Rome, according to the Roman historians Suetonius and Tacitus, was issued in 52. We must add to this at least a year, the time necessary for Aquila's migration to Corinth and settlement there. For this reason it is believed that the Epistle to the Thessalonians was written in the year 53 or at the beginning of the year 54. This is the earliest message.

Content

Первое послание к Фессалоникийцам содержит в себе пять глав. Оно ясно распадается на две части:историческую инравственно-догматическую.В начале, как обычно, стоит надписание с приветствием, а в конце — заключительные распоряжения, благопожелания и обычное Апостольское благословение.

Экзегетический разбор

Первое послание к Фессалоникийцам содержит в себе пять глав. Оно ясно распадается на две части:историческую инравственно-догматическую.В начале, как обычно, стоит надписание с приветствием, а в конце — заключительные распоряжения, благопожелания и обычное Апостольское благословение.

Часть I

Начинается послание надписанием с преподанием благословения Фессалоникийской Церкви от имени Павла, Силуана и Тимофея. Последние два упоминаются как сотрудники Павловы, лично известные Фессалоникийцам, бывшие там, учившие и делавшие распоряжения, а кроме того и потому, должно быть, что Послание составлено Апостолом Павлом на основании сведений, доставленных Силою и Тимофеем. "Все трое", говорит еп. Феофан, "как бы одними устами одно преподали (Фессалоникийцам) спасительное Евангелие". Своего Апостольского достоинства святой Павел здесь не упоминает: или потому, что Фессалоникийцы "были еще новооглашенные и не знали его коротко" (святой Иоанн Златоуст), или потому, что он и так уже имел в их глазах большой авторитет. Во всяком случае, в этом выразилась его скромность. К указанию на свое апостольское достоинство он прибегает лишь в некоторых случаях, когда находит это необходимым для пользы своего проповеднического дела.Первая глава, очень короткая, всего из 10-ти стихов, вся исторического содержания. Здесь Апостол изображает светло-благодатное христианское состояние Фессалоникийцев, благодарит Бoгa за успех своей проповеди среди них и хвалит их за стойкость в вере, говоря, что они "стали образцом для всех верующих в Македонии и Ахаии (ст. 7 [1]). Эта историческая часть Послания продолжается и далее во второй главе и в третьей главе.Во второй главе Апостол описывает свое пребывание с сотрудниками своими в Фессалониках, причем преимущественно касается двух пунктов: характеристических черт своего проповедывания и действования (ст. 1-12 [2]) и уверования и мужественного пребывания в вере Фессалоникийцев (ст. 13-16 [3]). Этим он, вероятно, хотел оживить и утвердить их веру и тем воодушевить их на непоколебимое стояние в ней и за нее во время гонения (Е. Ф.). С этой же целью он особенно сильно и ярко описывает труды, понесенные им и его сотрудниками (ст. 9 [4]). Но о себе и о чистоте своих побуждений Апостол Павел говорит вероятно и для того, чтобы опровергнуть нарекания на себя и на свое дело со стороны врагов Евангельской прпповеди, как он делал это и в послании к Галатам и во 2 Посл. к Коринфянам. Сочувствие Апостола Павла к Фессалоникийцам столь искренно и глубоко, что никто не должен колебать их уверенности в этом сочувствии. "Мы же, братие", говорит Апостол, "бывши разлучены с вами на короткое время лицем, а не сердцем и раз и два хотели придти к вам, но воспрепятствовал нам сатана", конечно, по попущению Божию. "Сатана полагал препоны Апостолам", пишет Амвросиаст, "чтобы не распространяли света истины среди людей. Он возбуждал неверных препятствовать Апостолам побоями и узами, "да не глаголют Слово Божие". Очевидно, в данном случае св. Павел имел в виду враждебное отношение к нему неверовавших Фессалоникийских иудеев, которые покушались на его жизнь. Преследование ими Апостола Павла даже в Верии, куда он ушел из Фессалоник, указывает на особенно сильное их против него раздражение.В третьей главе Апостол вспоминает о том, как он посылал к Фессалоникийцам Тимофея, который потом утешил его добрыми о них известиями. В 6-10 ст. [5] Апостол выражает всю глубину своей радости о стойкости Фессалоникийцев в вере словами: "теперь мы живы, когда вы стоите в Господе" (ст. 8). Иными словами, Апостол хотел сказать, что как бы камень спал у него с сердца, после получения добрых известий о Фессалоникийцах, и он чувствует себя как бы ожившим от смертной скорби за них, угнетавшей его сердце. Заканчивается эта глава молитвенными благопожеланиями Апостола Павла Фессалоникийцам. Он молит Бога, чтобы Бог помог ему дойти к ним, а им возрасти в христианском совершенстве и явиться такими во Второе Пришествие Христово (ст. 11-13 [6]).С четвертой главы начинается нравственно-догматическая часть Послания. Собственно эта глава, как и пятая, содержит, главным образом, нравственные уроки, в среду коих вставлено чрезвычайно важное догматическое учение о Втором Пришествии Христовом и о воскресении мертвых. Нравственные наставления несомненно даются в связи с пороками, замеченными у Фессалоникийцев Тимофеем. Первое и основное наставление здесь: "ибо воля Божия есть освящение ваше... ибо призвал нас Бог не к нечистоте, но к святости (ст. 3-7 [7]). Здесь Апостол указывает на главное назначение христианина идеал святости и, в связи с этим, увещевает Фессалоникийцев воздерживаться от блуда, каковой порок, вероятно, оставался у них еще со времени пребывания их в язычестве, ибо язычники не считали блуд пороком. Фессалоникийцы должны воздерживаться от блуда, "умея соблюдать свой сосуд в святости и чести, чтобы вы ни в чем не поступали с братом своим противозаконно и корыстолюбиво, потому что Господь мститель за все это" ... — здесь, по толкованию святых Отцев, идет речь о прелюбодеянии. "Не поступали с братом своим противозаконно" — значит: "не завладевать его собственностью, привлекая к себе его жену". Святой Иоанн Златоуст пишет: "Прежде говорил Апостол о блуде вообще, а здесь говорит о прелюбодеянии. Любодействовать не должно ни с чужими женами, ни с незамужними". "Бог мститель есть за все беззакония, но особенно за дела блудные, потому что ими больше всего унижает человек образ Божий, по коему создан" (Е. Ф.). Апостол настойчиво напоминает, что заповедь о чистоте Божественного происхождения, а потому, кто ее отметает, тот "не человека отметает, но Бога", оказывает неуважение и презрение Самому Богу, Давшему нам Духа Святого (ст. 3-8). Далее Апостол как бы мимоходом упоминает о братолюбии, похваляя Фессалоникийцев за то, что они преуспевают в нем и увещевает еще более преуспевать, для чего надо стараться "жить тихо, делать свое дело и работать своими собственными руками, поступая благоприлично пред внешними", то-есть язычниками (ст. 9-12 [8]).так что вы стали образцом для всех верующих в Македонии и Ахаии. ^Вы сами знаете, братия, о нашем входе к вам, что он был не бездейственный; но, прежде пострадав и быв поруганы в Филиппах, как вы знаете, мы дерзнули в Боге нашем проповедать вам благовестие Божие с великим подвигом. Ибо в учении нашем нет ни заблуждения, ни нечистых побуждений, ни лукавства; но, как Бог удостоил нас того, чтобы вверить нам благовестие, так мы и говорим, угождая не человекам, но Богу, испытующему сердца наши. Ибо никогда не было у нас перед вами ни слов ласкательства, как вы знаете, ни видов корысти: Бог свидетель! Не ищем славы человеческой ни от вас, ни от других: мы могли явиться с важностью, как Апостолы Христовы, но были тихи среди вас, подобно как кормилица нежно обходится с детьми своими. Так мы, из усердия к вам, восхотели передать вам не только благовестие Божие, но и души наши, потому что вы стали нам любезны. Ибо вы помните, братия, труд наш и изнурение: ночью и днем работая, чтобы не отяготить кого из вас, мы проповедывали у вас благовестие Божие. Свидетели вы и Бог, как свято и праведно и безукоризненно поступали мы перед вами, верующими, потому что вы знаете, как каждого из вас, как отец детей своих, мы просили и убеждали и умоляли поступать достойно Бога, призвавшего вас в Свое Царство и славу. ^Посему и мы непрестанно благодарим Бога, что, приняв от нас слышанное слово Божие, вы приняли не как слово человеческое, но как слово Божие, — каково оно есть по истине, — которое и действует в вас, верующих.