Note the "in," as it is placed regarding the Father. "We give thanks to God always." He immediately begins the proem with an encomium; for giving thanks to God on their behalf shows that they had performed noble works. Then he teaches humility of mind, namely, since God was the author for them of acting correctly. "Indesinenter memores vestri," that is, "Without ceasing, mindful of you." O, the charity of Paul! For he writes this to many, and almost to all, that he is mindful of them without ceasing. "Of the work of faith." That is, nothing, he says, has turned you aside from faith; for this is the work of faith. Or he says "work of faith" as meaning not only to show it by words, but also by deeds, because for the sake of the love of God, or—he says—for my sake, you endured labors and dangers. For this is to love truly, to be willing to suffer all things for the one who is loved. "And the endurance of hope." For there was not just one temptation, nor were those which existed small, but many and great. Therefore he says, "of the endurance of hope," that is, the one which comes through the hope of our Lord Jesus Christ, as if he were saying: You do not work in vain, nor fruitlessly, but there is a hope of retribution. "In the sight of God and our Father." Either being mindful of you of the work of faith in the sight of God and our Father, or the work of faith which is in the sight of God and our Father, as if he were saying: He sees all things, nor does forgetfulness of what is done by you take hold of Him. B
I, 4-7. Knowing, brethren beloved by God, your election, for our Gospel did not come unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake. And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit: so that you were an example to all that believe in Macedonia and Achaia.
"Knowing, brethren." What knowing? What manner of men we were among you for your sake, and that our Gospel did not come unto you in word only, and your election. For the word "knowing" looks to many things. "Your election by God." Since, he says, we know that you were chosen and loved by God, we preached the Gospel to you with much readiness. For who would not be eager concerning those who are loved by God? "That our Gospel." We are mindful, he says, of you without ceasing, knowing that our Gospel did not come unto you in word only. For not only, he says, did we preach, but also we performed many signs and wonders among you, for your C assurance. It was fitting, therefore, if for no other reason, at least for the labor of both the preaching and the signs which was displayed among you, to be mindful of you without ceasing. "And in the Holy Spirit." Either that we preached in the Holy Spirit, he says, or that you received the Holy Spirit through the preaching. "And in much assurance." For the signs, he performed them for their own assurance. "As you know." And why, he says, do I speak at length? You yourselves are witnesses what manner of D
B men we were toward you. "For your sake." Because you were chosen by God, he says, as if he were to say: Your election by God was the occasion of my zeal toward you. "And you became imitators of us." It was the duty of the teacher to revive them from the labors they had endured. He says, therefore: You were not slothful when we undertook this kind of zeal among you. But what then? You also, he says, became imitators of us and of the Lord. How? Having received the word in much affliction, with joy of the Spirit. Strange! What is this that he says? At the same time they received the word, they surpassed all things, and became imitators of Christ. "You became [ours]." How? In that they themselves, being scourged for the Lord’s sake, rejoiced that they were counted worthy to suffer shame for His name. "And of the Lord." How? Because He also, when struck and suffering, rejoiced. For He suffered willingly, knowing that such things save the world under heaven. Whence also He said, "Father, glorify Thy Son," C speaking of the cross. "With joy of the Holy Spirit." For when you were in sorrow regarding carnal things, you rejoiced in spiritual things. "So that you became examples." And how did these become examples to those, since those had believed first? Because, he says, you proved yourselves excellent from the beginning, so that you became a model even to those who had already believed, of what sort of things one must endure for the sake of the faith. "And [in] Achaia." That is, Greece.
I. 8-10. For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, Jesus, who delivers us from the wrath to come.
"For from you the word has sounded forth." Perhaps the fame concerning your faith has run everywhere. Or that you have given passage to the word of God, because of the things you endured. Or that the preaching has been heard everywhere, because of your excellence. "But also in every place." You filled your neighbors, he says, with the word of God. For, emulating you, they ran to the faith. And with admiration, because in such a short time you displayed such faith and struggle, that you have filled the whole world. "So that we have no need to say anything." D For the things which it behooved us to say about you, so that we might bring others to an equal zeal, these they anticipate and say themselves. "For they themselves report about us what manner of entry." That is, he says, that with temptations and dangers which those who resisted brought upon us, we entered in to you, but you, not even on account of these, were offended or believed any the less. For when he had departed from Beroea...
as the Acts relate, he suffered persecution. And after having suffered persecution, he says, again coming to you, I was received as one who had performed well. A "How you turned." How? Sincerely. How? With a vehement and fervent faith. "And to wait for His Son." Here, through the narrative and the praise, he teaches them covertly to wait for His Son. "From heaven." Then, as if presenting an objection: And how, he says, can we wait for one who has died to come from heaven? Him whom He raised, he says, from the dead. See how he entered into the subject of the resurrection. For if you were not waiting for Him, you would not have endured so many things. But he who waits for Christ, clearly refrains from every wicked deed. "Who delivers us from the wrath to come." He has spoken of the resurrection, and he speaks also of the retribution B and vengeance, which he calls the day of wrath. For He has delivered us from it, by forgiving us our sins.
II, 1-4. For you yourselves know, brothers, our entering in to you, that it has not been in vain, but having previously suffered and been treated with contumely, as you know in Philippi, we were bold in our God to speak to you the Gospel of God in much struggle. For our exhortation was not from error, nor from impurity, nor in guile. But as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who judges our hearts.
You were, he says, such as this, but neither did we preach any human thing to you, but the words of God. "That it has not been in vain." This is to say, it was not empty. For our preachings were not false myths and trifles. C
But though we had previously suffered.
Whence, he says, is this clear, that it was not in vain? Because, he says, having escaped the dangers that were in Philippi, we were bold again to cast ourselves into other dangers, which we would not have been bold to do, had we not known the preaching to be divine. "We were bold." We did not shrink back on account of the dangers from the adversaries among you, but we were bold. Do you see how they had boldness for what was being preached? "In our God," he says. He ascribes everything to God; that is, on account of God who strengthens, we have been bold to do this. Having been bold in our God. "In much struggle." D [OECUM.] You see that even among the Thessalonians the danger was not small. "Not from error nor from impurity." And for what cause, he says, did we dare to cast ourselves from dangers into dangers? Because our exhortation, that is, our teaching, has nothing deceptive or guileful or impure—that is, abominable—or magical, but is, he says, a divine teaching. And the evidence of this is the very fact of our boldness in the face of dangers. "But as we have been approved." But in this way, he says, we spoke to you, as we had been approved by God to be accounted worthy to be entrusted with the Gospel, as if he were saying: Godhas approved us, so that we should speak nothing for the glory of men. Therefore, He also entrusted the Gospel to us. Thus, therefore, we spoke to you, just as God approved and knew us: that is, without vainglory, without wishing to please you, without guile and impurity. "Not as pleasing men." He interprets himself. For those who teach guileful things and lies, teach them so that they may please men; but we, he says, not so. For we did not teach a lie. Since he had praised them, to avoid any suspicion of flattery being aroused, he came to this expression: "who tests our hearts." But for Him who tests the hearts, it is not possible for one who speaks guile and speaks to please men to be pleasing.
II, 5-8. "For we never came with words of flattery, as you know, nor in a pretext of greed: God is witness: nor seeking glory from men: neither from you, nor from others, when we could have been in authority as the apostles of Christ; but we were like little children in your midst, even as a nurse cheri- B shes her own children, so being affectionately inclined toward you, we were well pleased to impart to you not only the Gospel of God, but also our own souls, because you have become dear to us."
"For we never came with words of flattery." That which is the property of impostors. "As you know." He cites them as witnesses that he did not come with words of flattery, and deservedly so. For they themselves knew better than others what things were done regarding him. But that he came neither for the sake of C an opportunity or intention of receiving anything, he calls God as witness: for things in the mind of each person are uncertain to men. For the act of receiving, or not receiving, becomes known to men, and they bring testimony of it. But that one never even had the purpose to receive, is known to God alone, though in time it is also manifested to men. For he who has this purpose, unless he changes his mind, will at some time receive. But to Paul, it did not even enter his mind to preach for the sake of gain. Therefore, he deservedly calls the Lord as witness of what was in his mind. And the same Witness, he says, [knows] that we preach not even seeking glory from men. But he rightly says "from men." For the glory which is from God, both he sought and received. And he is very wise D to add "seeking." For even if they were glorified by men, yet they were not seeking, nor striving to be glorified. Therefore, God is the witness of this, too. For it must be taken from the common sense. "Nor seeking from men." Nor, says he, did we speak to you any lies so that we might receive glory from you or from others. For we do not seek the glory which is from men. And this, he says, while being able to be glorious, and not sinning by this: for we are apostles of Christ. Since, therefore, we have refused the glory due to us, he says, how were we likely to preach anything guileful for the sake of improper glory? "When we could have been in authority." That is, in honor and glory, or "in authority," that is, to receive and be fed, "as the apostles of Christ." For if
A embassies sent by a king are in honor, how much more those from Christ? "But we became little children." That is, we had nothing burdensome, nothing oppressive, no arrogance in our midst. That is, we did not take the position above you, but we became as one of you. "Being so affectionately desirous of you." So loving you and holding fast to you and cherishing you in the Spirit, as a nurse does her own nursing children. "We were well pleased to impart to you." Desiring you and longing for you, we were well pleased—that is, we were eager. Or we will, along with the preaching, to give to you, if it were possible, our own souls—and for you. But he who wishes this, how could he have preached for the sake of any worldly thing? Or how could he have partaken of any carnal mind at all? "Because you were dear to us." And what is the cause of these things? One might ask. Love, he says.
II, 9-12
"For you remember, brethren, our labor and travail." For working night and day, so as not to be a burden to any of you, we preached to you the Gospel of God. "You are witnesses, and God, how holily and justly and blamelessly we behaved ourselves with you who believed, as you know, how we exhorted and comforted each one of you, as a father does his own children, and charged you to walk worthy of God who calls you into His own kingdom and glory.""Our labor." He did not say, "the benefits we bestowed upon you," but what was of much greater concern, "our labor and travail." "So as not to be a burden to any of you." Although we had authority as apostles of Christ, as he said above. "You are witnesses, and God." God is a witness worthy of faith. For how could He lie? But because it is uncertain to men whether God bears witness in this, he also calls as witnesses those to whom the speech is made. B [Phot.] "You are witnesses of what you saw, but of what you did not see, God is witness, who knows all things." Thus, he did not want to leave them any handle for suspicion. "How holily." That is, guilelessly; that is, not deceitfully; that is, not according to eye-service; that is, without the intention of receiving anything. "With you who believed." For among the unbelievers he was not considered blameless, for they found fault with him for many things, and especially that he exhorted them to depart from their idols. "As you know." Again he calls them as witnesses because, he says, he treated rich and poor, lowly and powerful, and those who were difficult, alike. Marvelous! What was it to omit no one in such a multitude? "As a father does his children." Above, he said "as a nurse." Now, he says "as a father," which indicates both love and supervision, and that he did everything without arrogance. For who would be puffed up towards his own children? "And comforting." So that you might bear manfully the tribulations rising up against you. "And charging," he says. He therefore who charges, clearly stands far from flattery and eye-service. "To walk worthy of God..."
he says, not so that we might receive anything from you, but so that you might be profited, and might prepare for yourselves the kingdom of heaven, walking worthily of it. Observe him, A in the same place also teaching. For if the kingdom of God is the prize, it is necessary to bear all things readily.
And for this reason we also give thanks to God without ceasing, because having received the word of hearing from us—the word of God—you accepted not the word of men, but as it is truly the word of God, which also works in you who believe.
Then he also commends them. For it is not the case, he says, that we were indeed guileless and, as has been said, behaved toward you, while you did something unworthy of the faith; but you received the word of hearing from us, that is, the word heard among you, the word of the preaching, clearly. B By "word of hearing," he says the word received through hearing. You accepted the word of faith, he says. C But how did you accept it? As if lightly esteemed? No, he says. But you accepted it so, not as receiving the word of man—that is, mine—but as the word of God. For through me, he says, God spoke. Or [by] word heard, or [by] receiving the word through hearing. "Word of hearing." Well indeed. For not all were able to be eye-witnesses of what was preached. And the Lord also said: "Blessed are they who have not seen and have believed," D clearly receiving the piety through hearing and the word. "From us the word of God." From us indeed you received it, but it was not our word, but the word of God. "Not the word of men." Not as the word of men, he says, but as it truly is the word of God. Or you accepted it not as the word of men, but as the word of God, just as it is also the word of God, he says. Or you accepted it just as it is and as it is fitting to accept the word of God, that is, with fear, with attention. "Which also works in you." [Oecumenius.] It works in you, that is, it displays its own power, perhaps through certain signs, or it works, that is, it grows through your life.
"For you, brethren, became imitators of the Churches of God which are in Judea in Christ Jesus, because you also suffered the same things from your own countrymen, just as they did from the Jews, who both killed the Lord Jesus and their own prophets, and persecuted us, and who do not please God, and are hostile to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always. But wrath has come upon them to the end."
And that, he says, you accepted it as the word of God, is manifest from the fact that for its sake you endured to suffer so many things. For just as from the things that he himself suffered, he confirmed the divine
A truth of what he preached, so too, from the things that they themselves had suffered, they confirmed that they were receiving the preaching as the word of God. "Of the Churches of God which are in Judea in Christ." He distinguished this aptly. Since the synagogues of the Jews also appear to be in God, he says the Churches of the faithful are in both God and in his Son. For he says, "Of the Churches of God, which are in Christ Jesus." But he who denies the Son, denies also the Father. "That you have suffered the same things." For these also endured many adversities from their own fellow tribesmen: just as the believers from the circumcision had, from those who remained in Judaism. "Who also killed the Lord Jesus." And what is surprising, he says, if the Jews afflict their own fellow tribesmen, since they even crucified the Lord himself? For the sufferings of Christ are a great consolation against afflictions: therefore he also always remembers them. "And the prophets." Perhaps, he says, someone will say that they killed the Lord out of ignorance: but were they ignorant of the prophets themselves, in whose books they were busied? Yet they killed them as well. "And have persecuted us." And us, he says, they have expelled. We must therefore bear adversities manfully, looking toward those who have suffered them. "And they do not please God." For how might they please him who was crucified by them? "And are contrary to all men." For if the preaching of God is for the world to be saved, and they themselves prevent [it] from being spoken and impede the salvation of all, they are truly common enemies of the world, behaving in a hostile manner toward the salvation of all. "To fill up." B [PHOT.] These things they did both long ago in the case of the prophets, and now in the case of Christ and in our case, so that their sins might always be filled up. For because they were always doing these things, they were always filling up their sins. "Their sins." [OECUMENIUS.] Observe the heightened accusation of the Jews, and the homicide worthy of them. For he says that everything the Jews did, they did with the intention of sinning, that is, they knew that they were sinning and yet they sinned. For "to fill up," he says, their sins, [means] as if they were debtors to sin, thus they were sinning. For let it be granted that they killed the Lord in ignorance; but the prophets, for what reason—those of whom they boast themselves? Why do they persecute us? Why do they afflict you? Why do they prevent the nations from being saved? If it is good for the nations to come to the faith of Christ, why do they not run to it also themselves, but even attempt to block those who are running to it? But if they do not judge it to be good, why do they envy those who are approaching? And what concern are the nations to them? You see how they sin voluntarily, and do everything C to fill up their sins always, that is, for the purpose that they might never cease from sinning? Therefore he also says: "For wrath has come upon them to the end." For always when they sinned, wrath followed them: but it was delayed, yielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. D
ielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. The addition of the article shows that this wrath was already long since owed to them. "To the end," no longer, he says, as in the past, with servitude and then freedom, captivity and then return, and the wrath of God and then reconciliation; but to the end, he says, will the wrath of God be upon them, that is, until the end, so that there is no longer a release from evils.
Chapter II. That he desired them, and rejoiced in them, and was solicitous that they might be perfected.
"But we, brethren, being bereaved of you for a short time, in presence, not in heart, endeavored the more abundantly 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,
uit ne venirem: » hic autem quoniam in afflictiones incidens præpeditus est, Satanæ dicit illud esse opus divina factum promissione. « Nam quæ est nostra spes? » Quanti amoris sunt A hæc verba. Mothers immediately speak these words concerning their own children. "A crown of boasting." It would have been enough to say "a crown," in order to show the vehemence and the boasting which he bore towards them; but for a greater demonstration, he added "of boasting," as if he were saying: I boast in you more than in a crown. "Or are not even you?" What then? Are the Thessalonians your hope, O blessed soul? Not these alone, he says; therefore he added also, "And showing that others also there are." "For you are our glory." For how do you think his affection was, which led such a Church of the faithful, planted by himself, to Christ? "It seemed good to us." We chose, he says, and we endured.
III, 2-5. "And we sent Timothy our brother and minister and fellow-worker in the Gospel of Christ, to confirm you and to console you concerning your faith: that no one should be moved or disturbed in these afflictions." For you yourselves know that we are appointed to this. And indeed when we were with you, we foretold to you that we should suffer affliction, just as it also came to pass, and you know it. For this reason I also, no longer bearing it, sent to know your faith: lest by any means he who tempts had tempted you, and our labor had been in vain.
C Such is the method of this holy man: when, through afflictions and the violence which follows them, he cannot set out to some of the disciples, he sends others, and through them he meets and converses with them. This he does to the Philippians, this he does to the Corinthians, having sent the same Timothy, and through him as an intermediary he converses with them and addresses them. "Our brother and minister of God." By saying this, he is not so much extolling Timothy as he is showing his zeal towards them. "Such a one," he says, "I sent to you." "And our fellow-worker," as if he were saying: We withdrew him from such a work because of our love for you. "To confirm you." As though they were wavering, because their teacher was in afflictions. For indeed great is the disturbance that follows for the disciples if their teacher suffers adversities. D "And to console you." For this was done as a consolation, that they might not be shaken in their faith. "That no one should be moved." This means, should be terrified. The metaphor is taken from dogs moving their tails. That is, that you should not be moved, or shrink back from your first will and purpose. "In these afflictions." For the afflictions were then frequent, just as he himself also said: "And Satan hindered us." But you must not be disturbed, he says, or be offended on account of the things which I suffer. Why? For you yourselves also, he says, know that we are appointed to be afflicted: that is, to this we are chosen, to this we are enrolled. Elsewhere also he says: "Therefore I am content in necessities, in afflictions." And again he calls the apostles "appointed for death." "We are appointed for this." He consoles them even concerning future afflictions: "We told you beforehand." Much consolation is in this.
for they were no longer troubled as if by an unexpected event. Therefore, Christ also said to the apostles, "And now I have told you before it happens, so that when it happens, you may believe" [John XIV, 29]—"just as it also happened, and you know." You yourselves are witnesses, he says. The coming affliction was no secret to you. "Therefore, I also, no longer enduring..." If you told them beforehand that they would be afflicted, and that they ought not to be troubled by the affliction, why send again? "Out of great love," he says. For those who love are suspicious even of things that are secure. And because the temptations were so great that they even frightened Paul. Notice, however, that he did not say, "Doubting concerning you," but—what is an indication of great love—"No longer enduring," he says, "I sent to know" [I Thess. III, 5]. B Here some inquire: why did he who ascended to the third heaven and heard ineffable words [II Cor. XII, 4] say, "To know your faith"? What, then? Was he ignorant of how they were disposed, he who had Christ speaking within himself? We say that the apostles did not know everything; rather, they were ignorant of some things. One might find this ignorance in the prophets of the Old Testament as well. For Elisha, unaware of the death of the son of the Shunamite, said to Gehazi, "And the Lord has hidden it from me" [IV Reg. IV, 27]. But they were ignorant for three main reasons: First, to restrain their pride. "There was given to me," he says, "a messenger of Satan" [II Cor. XII, 7]. Second, so that men might not think of them as beings greater than human nature. Third, so that we all might know that, being of like passions with us, they accomplished what they did through their own labors and virtue, and did not always enjoy divine inspiration, C lest they be thought to be what they were by grace and not by virtue. "Lest by any means the tempter has tempted you." For we did not suspect, he says, that you have been shaken, but only that you have been tempted. Surely, to be troubled in adversities proceeds from the devil, and especially when others suffer a stumbling block because others are being afflicted. "And our labor might be in vain." Why? For even if they were turned aside, would that have happened because of you? No, he says. But nevertheless I feared, even in this way, because of the force of my love.
Chapter III
D Now, when Timothy had come to us from you and had brought us good news of your faith and love, and that you have good remembrance of us always, desiring to see us, just as we also desire to see you, therefore we have been comforted, brothers, through you, in all our affliction and distress, through your faith. Because now we live, if you stand in the Lord. For what thanksgiving can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and supply what is lacking in your faith?
[Beginning of the chain: 81 COMMENT. IN EPIST. I AD THESSAL.] A You see his overflowing joy. For he did not simply say "one who reported," but "one who brought good news." “And that you have remembrance of us.” For since faith is firm, there must necessarily be a firm remembrance of us, “just as we also have of you.” With an encomium. “For thus,” he says, “you love, as you are also loved.” “Therefore we were comforted.” “But,” he says, “we hoped, lest you might be tempted, and we were grieving; but when Timothy reported what he did report, not only did we cease from grieving, but we were filled with joy.” “In all our affliction.” (O holy and God-beloved soul!) “In all,” he says, “our affliction and necessity; over you and over your faith we were consoled and comforted,” as if to say: No sense of grief remained with us because of the joy that we received concerning you. “Through your faith.” For this, having remained unshaken, produced comfort in us. “For now we live.” He did not say, "We have recovered our spirit" or "We have breathed again from our evils," but what was greater, “Now we live,” he says, considering the firm state of their faith to be life, and for it to be shaken to be death. “If you stand in the Lord.” But they stand in the Lord who keep his faith immovable and provide a life equal to that faith. “For what thanksgiving—.” And such, he says, is the joy for your sake, that we cannot even find how to give thanks worthily. B “Before our God.” Rightly do we rejoice before God; for He himself is the cause of this joy for us, and it is His gift. “Praying exceedingly.” Being poured out, he says, toward such a prayer, and praying more vehemently than it is likely for one wishing to see his disciples to pray. “And might perfect.” Regarding those shaken in faith, he speaks of "strengthening"; but for those strengthened in faith, yet lacking a little in instruction, he speaks of "perfecting," that is, fulfilling. “What is lacking in your faith.” And yet above, he testified to them that they were standing. For this, as he says, Timothy also testified. How then does he say, “What is lacking in your faith”? And we say that perhaps some things regarding the doctrine of the resurrection or something similar were missing for them; for they were firm in the faith toward Christ, not turned aside by temptations and afflictions. C But it was necessary for them to learn the rest of the doctrine that is among us.
CHAPTER III.
An invocation to God concerning his coming, and the increase and confirmation of the Thessalonians until the coming of Christ. “And our God and Father Himself, and our Lord Jesus Christ, direct our way to you. And may the Lord make you increase and abound in love to one another and to all, just as we also [do] for you, to the end that He may strengthen your hearts, unblamable in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints.” DIn this place, he also defends his own role through prayer. It was not, he says, through any negligence of mine that I did not come; for I myself pray that I may come; as if he were to say: "May God hinder Satan, who is everywhere a hindrance to us through his temptations, that we may come to you by a straight path." A *Abundantes faciat* (May he make you abundant). See how great he wants charity to be, that he even prays that they may abound and exuberate in charity. "Mutual among you and towards all." For this is characteristic of Christians, not only to love their brothers, but all men, both believers and unbelievers. "Just as we do towards you." For our love is already present, but we pray that yours may also come to be. "That he may confirm." May charity, he says, confirm your hearts. For if it itself superabounds, a confirmation is wrought for those who have obtained it. "Your hearts," he says. For this is naturally suited to confirm also the inner man. Indeed, it prohibits evil thoughts from issuing from it. The blessed Basil, in his book to Amphilochius, where he discourses on the Divine Spirit, says that Paul is now praying to the Holy Spirit. For who, he says, could confirm their hearts in charity before God in the presence of the Son? Certainly the Spirit. But to whom does one pray except to God? "My vows," he says, "or my prayers, I will render to the Lord." Note there. B "Irreprehensible in sanctimony." It would have sufficed indeed to say "irreprehensible"; but now he has added also "in sanctimony," that is, in purity. He does not say this concerning modesty alone, but concerning every virtue: for this is truly sanctimony, to be pure from every stain. "Before God." Or he says this: In sanctimony before the Father. For this is true sanctimony, to have it approved by the eyes of God. Or, with Christ judging, which judgment takes place before the Father. For where could the Father, who fills all things, possibly be absent?
CAPUT IV
*Exhortation to temperance, justice, brotherly love in judgment, and labor in one's own work.*IV, 1-8. Furthermore therefore, brethren, we ask you and exhort you by the Lord Jesus, C as you have received from us how you ought to walk and to please God, that you may abound the more. For you know what precepts we gave you by the Lord Jesus. For this is the will of God, your sanctification, that you should abstain from fornication, and that every one of you should know how to possess his vessel in sanctification and honor, not with the affection of concupiscence, as also the gentiles who know not God: that no man overreach nor circumvent his brother in business, because the Lord is the avenger of all these things, as we have told you before and have testified. For God has not called us into uncleanness, but to sanctification. Therefore he that despiseth, D does not reject man, but
A God, who also has given his holy Spirit unto you.
Chapter 4
“Furthermore then, brethren.” This means that which is left, namely, to proceed to exhortation. Or, “Furthermore” stands for “sufficiently.” “We beseech you.” “We beseech and exhort” are the same and equivalent. “By the Lord Jesus.” See his humility. He does not think himself worthy or capable of making a plea, but he takes Christ along. “Through Christ,” he says, “I exhort you.” “As you have received.” This “received” is not only of words, but also of deeds. For from the things in which he himself was occupied, he became an example to his disciples. “That you may abound.” And more, he says, do something beyond what you have received. For as though speaking to little children, he says, I did not command things that were perfect. But as you progress in faith, progress also in your conduct. “For you know what commandments.” He leaves them inscribed in their memory. “Your sanctification.” For the will of God, he says, is your chastity. Indeed, in every Epistle, he pays very great attention to chastity, for he knows the tyrannical and difficult-to-master nature of the passion. “That you should abstain from fornication.” And what is sanctification? To abstain, he says, from all fornication; for there are many kinds of uncleanness. “That every one of you should know.” Chastity B is a matter of practice and learning. “How to possess his own vessel.” By vessel, he means the body. If, therefore, we hold it in sanctification, we possess it; but if in fornication, sin possesses it. Some have interpreted “his own vessel” as one’s wife. But I think he calls each person’s body by that name; for he does not offer this rule only to those who are married, but also to the unmarried and the widows. “Not in the lust of concupiscence.” And what are the passions of concupiscence? The fuels of it, such as luxury, wealth, sloth, and idleness. For these are the passions of concupiscence; as if he said, its power and strength. “The Gentiles who know not God.” For the nations that do not know God have no hope of retribution; therefore they do everything according to desire. “That no man go beyond and defraud.” To each, he says, God has distributed a wife, and has set bounds, namely, the union with that one alone. So that any union with another is a transgression and greed. “In any matter.” This is, in the union; for here he speaks of adultery, whereas above he spoke of all fornication. “Because that the Lord is the avenger.” He exhorted first, then he put them to shame by saying, “Even as the Gentiles.” Then he persuaded them by reason, having called it fraud; finally, he strikes fear. For you do not do these things, he says, without retribution; for God is the avenger for both the defrauded party and for Himself. For He avenges Himself C when He is disobeyed. “For God has not called us.” And God also avenges Himself by taking penalties from the one who has been fraudulent in this. According to this, we were called by Him unto purity; therefore, he who acts contrary to the calling (for this is the one who despises) has insulted the Caller more than the one who was defrauded. He said this to show that D not only where a brother is the one being wronged is one to avoid adultery, but even if the person wronged is an unbeliever. For God
A is wronged, who wishes you to be pure, and is not hearkened to. For you defile yourself, even if you do not commit adultery with the wife of a brother, but with that of an unbeliever, or with a slave, or with any of those who are publicly prostituted. « Who also gave the Spirit. » He says, He gave us the Holy Spirit, and we harass Him through our impurity. And how do we not wrong both the One who gave and that which was given?
IV, 9-11. As touching brotherly love you have no need that I write unto you. For you yourselves are taught of God to love one another. And indeed you do it toward all the brothers who are in all Macedonia. Now we beseech you, brothers, that you abound more and strive, to be quiet and to do your own business, and to work with your own hands, as we commanded you, that you may walk honestly toward those who are without, and have need of nothing.
B He does not speak now of love toward everyone, but of that which is toward the brothers. And from the fact that he omits it, he achieves two things: he says that it is so necessary and useful for you to love one another, that there is not even a need for me to write this, but that you yourselves know it. For in matters that are quite manifest, it is not even necessary to persuade. And because he thinks and is persuaded that they are doing it, he urges those who do not persevere unto it even more, fearing lest such a reputation and glory concerning them might fall short of the truth. « Taught of God. » O what a tribute! He made God their teacher. This also the prophet said: « They shall be, » he says, C « all taught of God. » « And indeed you do it. » Therefore we have no need to write, because you do not need to be reminded of this, but you do it. « In all Macedonia. » For Thessalonica is the metropolis of Macedonia. « That you abound more. » You do it indeed, but we beseech you that while doing it you may abound, and distribute more liberally (for they were poor, their own goods having been seized, as he said above), that you may work and distribute. « That you be quiet. » « In this you strive. » For what purpose? That you may be quiet, and do your own business; just as if you were to say: Do not be ashamed because you have become poor for God’s sake, but consider this a matter of glory, that you are quiet, and do your own business, etc. Or do you say that it is D to offer benefits to the brothers, and to show kindness to them? Then if they say, "But we are poor," he says that by being quiet and doing your own business, you will have the ability and power to be able to distribute liberally to them also and to offer benefits. « And to do your own business. » But how will it happen for you, since you are poor, to be munificent? He says, from this, if you are quiet and do your own business. Then interpreting, he says: « Work with your own hands, that you may walk honestly. » That you may not, he says, be disgraceful by begging. For this he says, even if it is in an honorable...
to act honestly. Do not act, he says, beyond what is proper, by begging. This is what he indicates, although he expressed it in more honorable terms. For if we faithful, seeing those who are healthy begging, take offense because they go about in idleness when they are able to work, how much more so the unbelievers? Whom he calls "outsiders," that is, from the faith. A
CHAPTER V.
Doctrine regarding the resolution of death and the manifestation of Christ regarding the dead and the living.
IV, 13–14. *But I would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.* B
There are, indeed, certain things which, through ignorance, produce grief, but which, when known, calm the sorrow. "Concerning those who are asleep." Observe that he did not say, "concerning the dying," but "those who are asleep," showing that there is also a resurrection. "Who have no hope." Hope, that is, of the resurrection. For it is characteristic of such people to grieve over those who have reached their end. "For if we believe." For "if," since "because." Or thus: If, in any sense, he says, we believe, and our souls are not C crazed, "even so," he says, "God," that is, just as he raised the Lord from death, will raise us. Observe the certainty of the language. Concerning the Lord, because His resurrection has already taken place, he speaks confidently: "He died." Concerning us, because the resurrection is still in the future, he says: "Those who have fallen asleep," showing that there is also a resurrection. For "shall he who sleeps," he says, "not add that he shall rise again?" "Those who have fallen asleep through Jesus will he bring with him." Either "through Jesus" he will bring them, because the Son is the cause of the resurrection and of our being seen before the face of the Father. Or, "those who have fallen asleep through Jesus," that is, those who have fallen asleep in the faith of Jesus, he will bring, he says, that is to say, either into his own presence, or to the resurrection. What then, might someone say with regard to this second interpretation, will the resurrection be partial, as if the unbelievers will not rise? It will not be this; rather, all will indeed rise, but not all will be "brought." For to be "brought" signifies being caught up from every side in the clouds and led to the Judge with honor. D For the believers, and those who have this name with no pretense, will be caught up in the clouds to meet Christ. But the unbelievers will wait below for Him as He comes, unworthy to meet Him. Why then did he not say, "that you may not be punished as those who do not confess the resurrection?" Or, as if this were an admitted fact, he passed it over and says: "That you may not, along with that future punishment, grieve also for what is present." Or because they did not disbelieve in the resurrection (and the fact that they were in doubt about the times, which he mentions lower down, indicates this), but were only grieving heavily for those who were dying.
"For this we declare to you by a word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God."