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Chapter 4

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1 Finally, brethren, we beseech and exhort you in the Lord Jesus, that as you learned from us how you ought to live and to please God, just as you are doing, you do so more and more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is the will of God, your sanctification: that you abstain from immorality; 4 that each one of you know how to take a wife for himself in holiness and honor, 5 not in the passion of lust like heathen who do not know God; 6 that no man transgress, and wrong his brother in this matter, because the Lord is an avenger in all these things, as we solemnly forewarned you. 7 For God has not called us for uncleanness, but in holiness. 8 Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. 9 But concerning love of the brethren you have no need to have any one write to you, for you yourselves have been taught by God to love one another; 10 and indeed you do love all the brethren throughout Macedonia. But we exhort you, brethren, to do so more and more, 11 to aspire to live quietly, to mind your own affairs, and to work with your hands, as we charged you; 12 so that you may command the respect of outsiders, and be dependent on nobody.

Earlier, the Apostle Paul commended the faithful for their loyalty in the face of trials and for other good practices; here Paul cautions them to act well in the future. First, Paul presents a general warning; secondly, Paul makes it more specific (4:3). In regard to the first point, Paul does two things. First he presents what he is intent upon; secondly, he indicates a reason for the warning (4:1b). So Paul says: I heard about your good practices of the past, but in the future we will continue to exhort you. So Paul prevails upon them, first, on his own behalf when he remarks, we beseech you, “Pray for the peace of Jerusalem” (Ps. 122:6). In addition, Paul prevails upon them on behalf of Christ, and so he says, and we exhort you in the Lord Jesus. And he exhorts them, because they are holy: “Do not rebuke an older man but exhort him as you would a father” (1 Tim. 5: 1).

But what does Paul ask? That as you learned from us how you ought to live and to please God, just as you are doing, you do so more and more. The Apostle had taught them how they should conduct themselves in the practice of common justice, which is by keeping the precepts; that is why he says: you learned from us how you ought to live. “I will ran in the way of thy commandments” (Ps. 119:32). Paul had also taught them how they might be pleasing to God in the practice of the counsels: “There was one who pleased God and was loved by him” (Wis. 4: 10); or how you ought to live, that is, by virtuous actions. “Walk while you have the light” (Jn. 12:35); and to please God through the forming of good intentions. just as you are doing, that is, that they might remain steadfast in the original teaching, without falling away from it: “But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed” (Gal. 1:8).

The reason for the warning is based on the benefit to be derived from heeding the warning; secondly, from the warning itself (4:2). Paul remarks: although you are good, nevertheless you shall grow markedly and improve through the repeated practice of the precepts and counsels. “God is able to provide you with every blessing in abundance” (2 Cor. 9:8). For charity is so encompassing that there will always be something left through which one might improve himself. Also, if difficulties are r6moved because of the warning, it is both proper and useful. “The law of the Lord is perfect, reviving the soul” (Ps. 19:7). “For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life” (Prov. 6:23). Paul then says: what instructions, that is, what kind of commandments, and he tells us that they are through the Lord Jesus, in that they are given through Him: “For I received from the Lord what I also delivered to you” (1 Cor. 11:23). “It was declared at first by the Lord, and it was attested to us by those who heard him” (Heb. 2:3). The precepts are as follows: this is the will of God, your sanctification, as if saying: All the commandments of God are for the purpose of making you holy; for sanctity means purity and constancy, and all of God’s precepts lead thereto, so that a person may be cleansed from evil and constant in good: “That you may prove what is the will of God” (Rom. 12:2) which is made known through the precepts.

Then when Paul says: that you abstain, he warns them in particular; and, first, he corrects them in regard to certain inordinate practices prevalent among them; secondly, he urges them to maintain their virtuous actions (5:1). There were three inordinate practices prevalent among them, namely, carnal vices among a certain number of them, curiosity, and an inordinate grief for the dead. For these reasons Paul speaks about these matters. About the second inordinate practice Paul remarks in (4:9); the third inordinate practice he treats in (4:13).

In treating the first inordinate practice he does two things. First, he instructs them to refrain from the inordinate desire for carnal things; secondly, he provides a reason for this (4:6). And so he divides the first point into two. First, he forbids lust; secondly, he forbids greed. He always associates these two, for each one has reference to a corporeal object, although the latter culminates in spiritual delight.

Paul first teaches them to beware of lust in regard to a woman who is not their wife; secondly, in regard to one’s own wife (4:4). Therefore Paul insists, that you abstain from immorality, for it is God’s will to abstain from immorality. Therefore, it is a mortal sin, for it is contrary to the commandment and the will of God. “Beware, my son, of all immorality” (Tob. 4:12). But also with regard to your wife, deny yourself honorably; that each one of you know how to take [his vessel], that is his wife, in holiness, denying yourself pleasure for a time, and in honor, not in the passion of lust, that is, do not let passion be the stimulus; like heathen, for it is characteristic of heathens to desire immediate pleasures instead of those of the future life. In holiness and honor, because this is the proper use of marriage, since it is for the good of the offspring or for fulfilling an obligation; and so marriage may be without sin. But sometimes a venial sin is involved, if concupiscence is not exercised beyond the limits of marriage, that is, when, although having concupiscence, a person does not indulge it except with his own wife. But when this takes place outside the bonds of marriage, the action becomes a mortal sin; and this happens when he would perform the action, even if she were not his wife, and more willingly with another woman. “Let marriage be held in honor among all, and let the marriage bed be undefiled; for God will judge the immoral and adulterous” (Heb. 13:4). “Likewise you husbands, live considerately with your wives, bestowing honor on the woman as the weaker sex, since you are joint heirs of the grace of life, in order that your prayers may not be hindered” (I Pet. 3:7).

Then when Paul says, that no man transgress, he forbids greed, and insists that no man transgress, that is, no one should exert violence by taking another’s property through brute strength. “Is it not the rich who oppress you?” (Jas. 2:6). And wrong his brother through fraud. “Like a basket full of birds, their houses are full of treachery” (Jer. 5:27).

When Paul says: because the Lord is an avenger in all these things, the reason for the warning is mentioned. First, Paul attributes it to the divine vengeance; secondly, he shows that this vengeance is justifiable (4:7). Paul exhorts them to refrain from these things, for the Lord is an avenger. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God” (Gal. 5:21). For God certainly takes vengeance justly. One reason for this is that God has called us, and a second reason is that such actions are contrary to God’s gifts to us. If the Lord calls you to one thing and you do something contrary, then punishment is due. So Paul points out that God has not called us for uncleanness. “As he chose us in him before the foundation of the world, that we should be holy and blameless before him” (Eph. 1:4). “Those whom he predestined he also called” (Rom. 8:30). And so Paul concludes: therefore, whoever disregards this, disregards not man but God, as if saying: This is the one special reason that I mentioned. The other reason is that these vices are opposed to the Spirit who was given to us. And he who does these things offends the Holy Spirit; so Paul says, who gives his Holy Spirit to you. “A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace?” (Heb. 10:28).

Then when Paul remarks: But concerning love of the brethren you have no need to have any one write to you, he discourages them from remaining idle. It should be realized, as Jerome says in the letter to the Galatians, that the Thessalonians were generous, and that it was the custom among the rich to give away a great deal; as a result the poor idly depended on their benefits without looking for work, but rather wasted time in their homes. And so Paul first commends the generosity of the donors, but he is then critical of the idleness of the recipients of the welfare (4: 11). And first then, Paul adds that they do not need to be reminded of the need for charity, but secondly he also advises that they make progress in it (4:10). Paul observes, but concerning love of the brethren, that is, in regard to your love for your brothers, you have no need to have any one write to you. “Love one another with brotherly affection” (Rom. 12: 10). “Let brotherly love continue” (Heb. 13: 1). And the reason for this is that, you yourselves have been taught by God, that is, through the precept in the Law: “You shall love your neighbor as yourself’ (Lev. 19:18). Also, it is clear from the gospel of St. John (13:34) “A new commandment I give to you, that you love one another; even as I have loved you.” Or, you yourselves have been taught this by an interior teaching, as is found in John (6:45): “Every one who has heard and learned from the Father comes to me.” And this lesson is gained through the help of the Holy Spirit.

When Paul says: but we exhort you, brethren, to do so more and more, he is urging them to make progress in charity. He seemingly insists that since you have charity towards all men, we urge you to make progress in it. And though others may ridicule you, nevertheless devote yourself to charity: “In the house of the righteous there is much treasure” (Prov. 15:6).

Paul next says: aspire to live quietly. He is correcting the idle. First, he criticises their idleness; secondly, he indicates how they ought to curtail it; and finally, he provides a reason why they ought to curtail it. He says therefore, aspire to live quietly. “...loud and wayward, her feet do not stay at home” (Prov. 7: 11). “We were not idle when we were with you, we did not eat any one’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you- (2 Thess. 3:7). Paul desires that they combat idleness by performing daily tasks; hence he remarks: to mind your own affairs. “Prepare your work outside, get everything ready for you in the field; and after that build your house” (Prov. 24:27).

Paul specifies your own affairs. Does this mean that they should take no part in other’s affairs? If so, he would be opposing what is clear in Romans (16:2) “Help her in whatever she may require from you.” I elaborate by pointing out that things occur in a disorderly manner if they are not governed within the limits of reason, for example, when somebody drives himself excessively; they occur in an orderly manner if the dictates of reason are observed in regulating them. The latter is commendable.

To work with your hands. “Idleness teaches much evil” (Sir. 33:27). “This was the guilt of your sister Sodom: she and her daughters had pride, surfeit of good, and prosperous ease, but did not aid the poor and needy” (Ez. 16:49). And this is a precept for all those who have no other means of getting the things which enable them to live properly; for it is a law of nature that man care for his body. “If any one will not work, let him not eat” (2 Thess. 3: 10). Now, there are two reasons for this. The first one comes from the duty to set an example for others; so Paul says: so that you may command the respect of outsiders. For the unbelievers see your idle life and they detest you. “He must be well thought of by outsiders, or he may fall into reproach and the snare of the devil” (1 Tim. 3:7). The second reason comes from the fact that you should not covet those things that belong to others, and so it is said, and be dependent on nobody. “The desire of the sluggard kills him” (Prov. 21:25). “Let the thief no longer steal but rather let him labor” (Eph. 4:28). And therefore, if this idleness is overcome, it will result both in good example and in the repression of desire.

4-2

13 But we would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. 15 For this we declare to you by the 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. 16 For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; 17 then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord. 18 Therefore comfort one another with these words.

In what went before Paul aimed at bringing them to the practice of continence in place of their concupiscence, and at curtailing their idleness. Now he urges them to lessen their inordinate sorrow. First, he provides a warning; secondly, he assigns a reason for the warning (4:13b). Therefore, he forbids them to indulge in inordinate sorrow when he tells them, you may not grieve. It seems, though, that the Apostle views sorrow for the dead benignly. Nevertheless, he cautions them not to grieve overmuch, as others. Someone who grieves for the dead does possess compassion. A person grieves first because of the dissolution of the frail body; for we ought to take care of the body for the sake of the soul. “O death, how bitter is the reminder of you to one who lives at peace among his possessions” (Sir. 41:1). Secondly, a person grieves because of the separation and departure which is so painful to friends. “Surely the bitterness of death is past” (1 Sam. 15:32). Thirdly, we mourn because death reminds us of our own sin. “For the wages of sin is death” (Rom. 6:23). Fourthly, because death reminds us of our own death. “For this is the end of all men, and the living will lay it to heart7 (Ec. 7:2). So moderate sorrow is permitted. “Weep less bitterly for the dead, for he has attained rest” (Sir. 22:11). Therefore, he says, as others do who have no hope, that is, because these people believe that these negative aspects of death are eternal; but we do not believe so. “Our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body” (Phil. 3:20). So he says clearly, concerning those who are asleep. “Our friend Lazarus has fallen asleep” (Jn. 11:11).

A person who decides to go to sleep does three things. First, he lies down with the hope of eventually getting up: “Shall he that sleeps not rise again from where he lies” (Ps. 40:9). A person who passes away abiding in the faith feels the same way. Secondly, the soul in a sleeping person remains vigilant. I slept, but my heart was awake” (Cant. 5:2). Thirdly, after sleep a man gets up much more refreshed and restored. In this same manner the saints will rise incorruptibly, as we read in 1 Cor. 15.

Then when Paul says, for since we believe, he provides a reason for the warning he had given. First, he establishes the resurrection; secondly, he rules out the faint suspicion of a delay (4:15); thirdly, be outlines the order of resurrection (4:16). It should be realized that the Apostle constructs the case for our resurrection on the basis of the resurrection of Christ (1 Cor. 15), for Christ’s resurrection is the cause of our resurrection. So Paul makes his point here by a causal analysis. Christ’s resurrection is not only the cause but also the pattern of our resurrection. The Word made flesh revives our bodies, while the Word as such revives our souls. Christ is the pattern of our resurrection in that Christ assumed flesh, and also rose embodied in flesh.

Nor is Christ only the pattern; He is also the efficient cause of our resurrection, for the things done by Christ’s humanity were done not only by the power of His human nature, but also by virtue of His divinity united in Him. just as His touch cured the leper as an instrument of His divinity, so also Christ’s resurrection is the cause of our resurrection, not merely because it was a body that arose, but a body united to the Word of life. So the Apostle, firmly presupposing this, declares, for since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep [those who have fallen asleep through Jesus]. Those have slept through Jesus who were conformed to His death through baptism; or he says through Jesus, because God will bring them with Him, that is, with Christ Himself. “The Lord your God will come, and all the holy ones with him” (Zech. 14:5). “The Lord enters into judgment with the elders and princes of his people” (Is. 3:14).

Then when he says, for this we declare to you by the word of the Lord, he rules out a delay in regard to the resurrection, as if saying: We know that they shall rise and shall come with Christ; therefore, we ought not to grieve so much. For those who shall be found alive will not achieve the glory of resurrection before those who are dead. And for this reason he says: for this we declare to you, not as the conjecture of a man, but by the word of the Lord, whose words do not fail. That we who are alive, that is, those who are living, shall not receive the consolation accompanying the coming of Christ before the dead. As a result Paul says, we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep.

It would seem to those who do not fully understand what the Apostle is saying here that all this shall come about while the Apostle is still alive; it seemed this way to the Thessalonians. Because of this misunderstanding he wrote them a second letter in which he says: “Now concerning the commig of our Lord Jesus Christ... we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come” (2 Th. 2:2).

But he is not talking at present about himself and his contemporaries, but about those who shall be found alive at the time of Christ’s coming. We who are left, that is, those who shall be left after the persecution of the Antichrist, shall not precede those, that is, those who are living shall not receive their consolation first. “In a moment, in the twinkling of an eye, at the last trumpet” (1 Cor. 15:52).

Then when he says, for the Lord himself will descend from heaven, he shows the order and manner of the resurrection. First, he discusses the cause of the resurrection; secondly, he presents its order and manner (4:16); thirdly, he ends with a consideration of their mutual consolation (4:18).

He proves his first point by saying, the Lord himself. It should be noted here, as was already mentioned before, that the cause of the general resurrection is Christ’s resurrection. But if you should say: since it has already occurred (that is the resurrection of Christ), why does not its effect follow? I would reply to this by saying that it is the cause of our resurrection according to the activity of the divine power. God, however, acts according to the order of His wisdom. Therefore, our resurrection will occur when the order of divine wisdom shall determine it.

In order to prove that Christ is the cause of the resurrection, he shows that all the dead shall rise in the presence of Christ. Three causes cooperate in the accomplishment of the general resurrection: the principal cause is the divine power; the second cause is instrumental, that is, the power of the humanity of Christ. The third cause might be termed a ministering cause in that the power of the angels will have some effect in the resurrection. For Augustine shows that the things that occur now by virtue of corporeal creatures actually occur through God, by their mediation. In the resurrection, some things shall be done through the angels, such as the collection of the dust. But the restoration of the bodies and the sours reunion with the body will be accomplished immediately through Christ.

Paul then presents these three causes. First, he sets forth the glorious humanity of Christ when he says, the Lord himself. “Jesus... will come in the same way as you saw him go into heaven” (Ac. 1:11). With a cry of command. In the first coming, he came as obedient. “He became obedient unto death” (Phil. 2:8). And that happened because it was the coming of humility; but this one will be the coming of glory. “Coming with power and great glory” (Lk. 21:27).

Secondly, he presents the power of the angels when he says, with the archangel’s call, not that anything is done by his voice, but rather by his ministry. He says, archangel’s for all angels minister to the Church under one archangel. “This is Michael, the prince of the Church” (Rev. 12). [There is no accepted text that has this reading for a verse in the 12th chapter of the Revelation.] Or perhaps, with the archangel’s call, that is, Christ’s, Who is Prince of the angels. “Wonderful Counselor” (Is. 9:6). And the resurrection shall be through Christ’s voice, corporeal or spiritual. “(They) shall hear the voice of the son of God” (Jn. 5:28); in other words, the dead shall rise and come to judgment, and they shall obey the bodily voice.

Thirdly, he considers the divine power when he says, with the sound of the trumpet of God. This is the divine power which is referred to as the voice of the archangel insofar as it will act through the ministry of the archangel. It is called the trumpet of God since the resurrection does come about by divine power. It is called a trumpet because of its resonance, which is derived from God who raises the dead. In addition, the trumpet, which had many uses in the Old Testament, brings people together for war: “And creation will fight alongside him” (Wis. 5:20). The trumpet was also used for celebrations, as it will be employed in the heavenly Jerusalem. In addition, the trumpet was used for deploying the armies; in this way holy men assisted in the movement of troops. And so if it is a sound that you can hear, it is called a trumpet; but if it is not a sound, then it is the divine power of Christ present and manifest to the whole world.

Then when Paul says, and the dead in Christ will rise first, he mentions the order that the resurrection will follow. In doing so he makes three points. First, he treats the resurrection of the dead; secondly, he considers the meeting of the living with Christ (4:17); finally, he refers to the happiness of the saints with Christ (4:17b).

Because of these words some people believed that the last people alive would never die, as Jerome mentions in his letter. For Paul has said, then we who are alive... shall be caught up together. It might seem that there would be no other reason for distinguishing the living from the dead. But on the contrary: [“We shall all indeed rise”] (1 Cor. 15:51). “For as in Adam all die, so also in Christ shall all be made alive” (1 Cor. 15:22). “So death spread to all men” (Rom. 5:12).

And so I say that some shall be alive at the time when Christ shall come for judgment, but in that moment they shall die and immediately afterwards they will rise. Because of the minimal time involved they are regarded as living. But then another problem presents itself because it is said: and the dead in Christ will rise first and then we who are alive. So it seems that the dead will rise before the living will meet Christ, and that the living will die when they meet Him. So it appears that some will rise ahead of these others, and that there will not be a resurrection of everyone at the same time. This is contrary, however, to what is found in 1 Cor. (15:22): “In a moment, in the twinkling of an eye, at the last trumpet.”

I wish to point out that there are two opinions on this matter. For some say that the resurrection will not take place at the same time for everybody, but that first the dead will come with Christ, and during the time that Christ is coming the living will be taken up into the clouds and they will die and rise while they are being taken up. So that what is said to happen in a moment may be understood as occurring in a brief amount of time. And if you insist that it will happen in an instant, then it should not be applied to the total resurrection of all, but rather to the resurrection of individuals, for every individual will rise in an instant. But there are others, who maintain that everyone will rise at the same time and in an instant. They feel that where Paul says will rise first, he denotes the order of dignity, not the order of time. This does seem difficult to maintain for many still alive will suffer in the persecution of the Antichrist and be more distinguished than those who had died before.

And so it seems necessary to answer the question in a different way, saying that all will die and all will rise at the same time. For the Apostle does not say that the dead will rise first and then the living, but that the dead will rise before the living will meet Christ. Therefore be is not speaking about the resurrection in terms of the order in which they shall rise, but of the order in which they will be taken up to meet Christ. For when the Lord does come, first those who are found alive will die and then, immediately together with those who had died before, they will rise up and be taken up into the clouds to meet Christ, as Paul clearly says.

But there is a difference between the good and the evil people, because the evil people will remain on the earth that they loved, while the good people will be taken up to the Christ whom they had sought. “Wherever the body is, there the eagles will be gathered together” (Matt. 24:28). In the time of the resurrection the saints will be conformed to Christ, not only with regard to the glory of the body (Phil. 3), but also with respect to place, for Christ will be in a cloud. “A cloud took him out of their sight” (Ac. 1:9), and “Jesus will come in the same way as you saw him go into heaven” (Ac. 1:11). And so the saints too will be taken up into the clouds.

The reason for this is to show their likeness to God. For in the Old Testament the glory of the Lord appeared in the form of a cloud. [The Lord said that he would dwell in a “cloud”] (1 Kg. 8:12). These clouds will be prepared by divine power in order to show the glory of the saints. Or, the resplendent bodies of the glorified will appear as clouds to the evil people who will remain on earth. “Behold, the bridegroom! Come out to meet him” (Matt. 25:6).

Then when Paul says, and so we shall always be with the Lord, he shows the beatitude of the saints, for they shall always be with the Lord and derive constant enjoyment from Him. “I will come again and will take you to myself, that where I am you may be also” (Jn. 14:3). The saints desire this: “My desire is to depart and be with Christ” (Phil. 1:23).

Then when he says, therefore comfort one another with these words, Paul concludes that they should comfort one another about the dead. He feels that since the saints will rise without suffering any loss, the Thessalonians should comfort one another about the dead. “Comfort, comfort my people, says’ your God” (Is. 40:1).

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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