Homilies on First Thessalonians

<!--<span class="stiki"></span>--><!--<span class="stiki"></span>-->1 Thessalonians 4:9, 10

“But concerning love of the brethren we have no need to write unto you: for you yourselves are taught of God to love one another; for indeed you do it toward all the brethren, and those which are in all Macedonia.”

Why then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, “We have no need to write to you”? This also is from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that the thing is so necessary, as not to require instruction. For things that are very important are manifest to all. And secondly, by saying this he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it. And observe, he does not speak of love towards all, but of that towards the brethren. “We have no need to write unto you.” He ought then to have been silent, and to say nothing, if there was no need. But now by saying there is no need, he has done a greater thing, than if he had said it.

“For you yourselves are taught of God.” And see with how high a praise he has made God their Teacher in this matter. You need not, he says, to learn from man. Which also the prophet says, “and they shall all be taught of God.” “For you yourselves,” he says, “are taught of God to love one another. For indeed ye do it toward all the brethren, and those which are in all Macedonia”; and toward all the others, he means. These words are very encouraging to make them do so. And I do not merely say, that you are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them.

“But we exhort you, brethren, that you abound more and more, and study;” that is, increase and study.

<!--<span class="stiki"></span>-->Ver. 11, 12. “To be quiet, and to do your own business, and to work with your hands, even as we charged you: that you may walk honestly toward them that are without, and may have need of nothing.”

He shows of how many evils idleness is the cause, and of how many benefits industry. And this he makes manifest from things which happen among us, as he often does, and that wisely. For by these things the majority are led on more than by spiritual things. For it is a mark of love to our neighbors not to receive from them, but to impart to them. And observe. Being about to exhort and admonish, he places in the middle their good conduct, both that they may recover even from the preceding admonition, and from the threat, when he said, “He therefore that rejects, rejects not man, but God,” and that they may not be restive at this. And this is the effect of working, that one does not receive of others, nor live idly, but by working imparts to others. For it is said, “It is more blessed to give than to receive.” “And to work,” he says, “with your hands.” Where are those, who look out for work that is spiritual? Do you see how he takes from them every excuse, saying, “with your hands”? But does one practice fasting with his hands? Or watchings all night? Or lyings on the ground? This no one can say. But he is speaking of spiritual work. For it is truly spiritual, that one should by working impart to others, and there is nothing equal to this. “That ye may walk,” he says, “becomingly.” Do you see whence he touches them? He has not said, that you may not be shamed by begging. But he has indeed insinuated the same, yet he puts it in a milder way, so as both to strike and not to do this severely. For if those who are among us are offended at these things, much more those who are without, finding numberless accusations and handles, when they see a man who is in good health and able to support himself, begging and asking help of others. Wherefore also they call us Christ-mongers. On this account, he means, “the name of God is blasphemed.” But none of these things has he stated; but that which was able to touch them most nearly, the disgracefulness of the thing.

Ver. 13. “But we would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as the rest, which have no hope.”

These two things, poverty and despondency, distressed them most, which also pertain to all men. See therefore how he remedies them. But their poverty arose from their goods being taken from them. But if he commands those, whose goods had been taken from them for Christ's sake, to support themselves by working, much more then others. For that they were taken away is manifest from his saying, You became partakers with the churches of God. How partakers with them? “And ye took joyfully the spoiling of your possessions.”

Here he proceeds now to start his discourse concerning the Resurrection. And why? Had he not discoursed with them upon that point? Yes, but here he glances at some further mystery. What then is this? “That we that are alive,” he says, “that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep.” The discourse then of the Resurrection was sufficient to comfort him that was grieving. But that which is now said is sufficient also to make the Resurrection eminently worthy of credit. But first let us speak of what precedes, “But we would not have you ignorant, brethren, concerning them that are asleep; that you sorrow not, even as the rest, which have no hope.” See how here also he treats them mildly. He does not say, “Are ye so without understanding?” as he said to the Corinthians, “foolish”? That, knowing there is a resurrection, you so sorrow, as those who do not believe; but he speaks very mildly, showing respect to their other virtues. And he has not said “concerning the dead,” but “them that are asleep,” even at the beginning suggesting consolation to them. “That ye sorrow not,” he says, “even as the rest, which have no hope.” Therefore to afflict yourselves for the departed is to act like those who have no hope. And they justly. For a soul that knows nothing of the Resurrection, but thinks that this death is death, naturally afflicts itself, and bewails and mourns intolerably as for lost ones. But you, who expectest a resurrection, on what account do you lament? To lament then is the part of those who have no hope.