We can correct our faults if we will. 395 V. LXX. ver. 20. when men are willing; as nothing is easy, when they are un- HOM. willing; for we are masters of all these things. On this account the Scripture also says, If ye be willing and hear me. Is. 1, 19. And again, If ye be unwilling, and hear not. So that all depends upon being willing or unwilling. On this account we both are punished and are praised. But God grant that, being of those who are praised, we may obtain the promised blessings, by the grace and lovingkindness, &c. HOMILY VI. 1 al. and those in. 1 THESS. iv. 9, 10. But as touching brotherly love, ye need not that I write unto 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 shews 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 3 pıλadıλpía, is strictly' lovingness toward brethren,' not merely brethren.' Indirect admonitions. Duty and benefit of industry. 397 VI. by saying there is no need, he has done a greater thing, than HOM. if he had spoken expressly. 13. For ye yourselves are taught of God. And see with how high a praise he has made God their Teacher in this matter. Ye need not, he says, to learn from man, which also the prophet says. For all shall be taught of God. For ye Isa. 54, yourselves, he says, are taught of God to love one another. And indeed ye do it toward all the brethren which are in all Macedonia. Do it toward all others also, he means. These words are very encouraging to make them do so. And I do not merely say, that ye 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 beseech you, brethren, that ye abound' more and1 E. V. more, that is, increase2. increase 2 some ' that Ver. 11, 12. And that ye study to be quiet, and to do your omit own business, and to work with your own hands as we is,' &c. commanded you: That ye may walk honestly towards them that are without, and that ye may have lack of nothing. Here he shews 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 too wisely. For by these things the majority are led on more than by spiritual things. For it is a mark of love to our neighbours not to receive from them, but to impart to them. And mark his discretion. 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 despiseth despiseth 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 Acts 20, to give than to receive. And to work, he says, with your own hands. Where then are those, who look out for work that is spiritual? Seest thou how he takes from them every B. and L. and all that are, which alters the sense afterwards. And ye do it towards,' &c. and so both Translators. • Β. προς ταύτην, for προς ταύτη. Οι what authority ras raury is printed, is not stated. L. was TaÚTAS. 35. 4, 13. 398 No pretext for idleness admitted. I THES. excuse, saying, with your own hands? But does one practise 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, honestly. Seest thou whence he touches them? He has not said, that ye may not be shamed by begging. But he has indeed insinuated the same, but he puts it in a milder way, so as both to strike and not violently to offend them. 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 they 1x-call us Christ-mongers'. On this account, he means, the Kom. 2, name of God is blasphemed. But none of these things has he urged; but that which was able to touch them most nearly, the disgracefulness of the thing. πόρους 24. 34. (2) Ver. 13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. These two things, poverty and despondency, distressed them most, as they do 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, Ye became followers of the Churches which are in Judæa. How? Because Heb.10, in his Epistle to those, he says, Ye took joyfully the spoiling of your goods. Here he proceeds now to 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 which are alive, he says, and remain unto the coming of the Lord, shall not prevent them which are 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 worthy of credit. But first let us say that which he also said, But I would not have you to be sorrow, Violent grief for the departed shews unbelief. 399 VI. see Gal. see 1 16. ignorant, brethren, concerning them which are asleep, that ye Hoм. sorrow not even as others which have no hope. See how here also he treats them mildly. He does not say, Are ye so without understanding1? as he said to the Corinthians, Are1 àvontol, ye so foolish?? that, knowing there is a resurrection, ye so 3, 3. as those who do not believe. But very mildly, 12 pgovis would not, he says, shewing respect to their other virtues. Cor. 15, 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 others 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 those who are lost. But thou, who expectest a resurrection, on what account dost thou lament? To lament then is the part of those who have no hope. Hear this, ye women, as many of you as are fond of wailing, Moral. as many as at times of mourning take the sorrow impatiently, that ye act the part of heathens. But if to grieve for the departed is the part of heathens, then tell me whose part it is to beat one's self, and tear the cheeks? On what account do you lament, if you believe that he will rise again, that he has not perished, that it is but a slumber and a sleep? You say, On account of his society, his protection, his care of our affairs, and all his other services. When therefore you lose a child at an untimely age, who is not yet able to do any thing, on what account do you lament? Why do you seek to recall him? He was displaying, you say, good hopes, and I was expecting that he would be my supporter. On this account I miss my husband, on this account my son. For this I wail and lament, not disbelieving the Resurrection, but being left destitute of support, and having lost my protector, my companion, who shared with me in all thingsmy comforter. On this account I mourn. I know that he will rise again, but I cannot bear the intermediate separation. A multitude of troubles rushes in upon me. I am exposed dB. L. and Cat add, but them that are asleep, and so Wolf. Musculus. |