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2 Thessalonians i. 1, 2.
"Paul, and Silvanus, and Timothy, unto the Church of the
Thessalonians in God our Father and the Lord Jesus Christ: Grace
to you and peace from God the Father and the Lord Jesus Christ."
THE greater part of men do and devise all things with a view to
ingratiate themselves with rulers, and with those who are greater than
themselves; and they account it a great thing, and think themselves
happy, if they can obtain that object. But if to obtain favor with
men is so great an advantage, how great must it be to find favor with
God? On this account he always thus prefaces his Epistle, and
invokes this upon them, knowing that if this be granted, there will be
nothing afterwards grievous, but whatever troubles there may be, all
will be done away. And that you may learn this, Joseph was a slave a
young man, inexperienced, unformed, and suddenly the direction of a
house was committed to his hands, and he had to render an account to an
Egyptian master. And you know how prone to anger and unforgiving that
people is, and when authority and power is added, their rage is
greater, being inflamed by power. And this too is manifest from what
he did afterwards. For when the mistress made accusation, he bore
with it. And yet it was not the part of those who held the garment,
but of him who was stripped, to have suffered violence. For he ought
to have said, If he had heard that thou didst raise thy voice, as
thou sayest, he would have fled, and if he had been guilty, he would
not have waited for the coming of his master. But nevertheless he took
nothing of this sort into consideration, but unreasonably giving way
altogether to anger, he cast him into prison. So thoughtless a person
was he. And yet even from other things he might have conjectured the
good disposition and the intelligence of the man. But nevertheless,
because he was very unreasonable, he never considered any such thing.
He therefore who had to do with such a harsh master, and who was
intrusted with the administration of his whole house, being a
stranger, and solitary, and inexperienced; when God shed abundant
grace upon him, passed through all, as if his temptations had not even
existed, both the false accusation of his mistress, and the danger of
death, and the prison, and at last came to the royal throne.
This blessed man therefore saw how great is the grace of God, and on
this account he invokes it upon them. And another thing also he
effects, wishing to render them well-disposed to the remaining part of
the Epistle; that, though he should reprove and rebuke them, they
might not break away from him. For this reason he reminds them before
all things of the grace of God, mollifying their hearts, that, even
if there be affliction, being reminded of the grace by which they were
saved from the greater evil, they may not despair at the less, but may
thence derive consolation. As also elsewhere in an Epistle he has
said, "For if, while we were enemies, we were reconciled to God
through the death of His Son, much more, being reconciled, shall we
be saved by His life." (Rom. V. 10.)
"Grace to you and peace," he says, "from God the Father and the
Lord Jesus Christ."
Vet. 3. "We are bound to give thanks to God alway for you,
brethren, even as it is meet."
Again a sign of great humility. For he led them to reflect and
consider, that if for our good actions others do not admire us first,
but God, much more also ought we. And in other respects too he
raises up their spirits, because they suffer such things as are not
worthy of tears and lamentations, but of thanksgiving to God. But if
Paul is thankful for the good of others, what will they suffer, who
not only are not thankful, but even pine at it.
"For that your faith groweth exceedingly, and the love of each one of
you all toward one another aboundeth."
And how, you say, can faith increase? That is when we suffer
something dreadful for it. It is a great thing for it to be
established, and not to be carried away by reasonings. But when the
winds assail us, when the rains burst upon us, when a violent storm is
raised on every side, and the waves succeed each other--then that we
are not shaken, is a proof of no less than this, that it grows, and
grows exceedingly, and becomes loftier. For as in the case of the
flood all the stony and lower parts are soon hidden, but as many things
as are above, it reaches not them, so also the faith that is become
lofty, is not drawn downwards. For this reason he does not say "your
faith groweth;" but "groweth exceedingly, and the love of each one
of you all toward one another aboundeth." Seest thou how this
contributes for the ease of affliction, to be in close guard together,
and to adhere to one another? From this also arose much consolation.
The love and faith, therefore, that is weak, afflictions shake, but
that which is strong they render stronger. For a soul that is in
grief, when it is weak, can add nothing to itself; but that which is
strong doth it then most. And observe their love. They did not love
one indeed, and not love another, but it was equal on the part of
all. For this he has intimated, by saying, "of each one of you all
toward one another." For it was equally poised, as that of one
body. Since even now we find love existing among many, but this love
becoming the cause of division. For when we are knit together in
parties of two or three, and the two indeed, or three or four, are
closely bound to one another, but draw themselves off from the rest,
because they can have recourse to these, and in all things confide in
these; this is the division of love--not love. For tell me, if the
eye should bestow upon the hand the foresight which it has for the whole
body, and withdrawing itself from the other members, should attend to
that alone, would it not injure the whole? Assuredly. So also if we
confine to one or two the love which ought to be extended to the whole
Church of God, we injure both ourselves and them, and the whole.
For these things are not of love, but of division; schisms, and
distracting rents. Since even if I separate and take a member from
the whole man, the part separated indeed is united in itself, is
continuous, all compacted together, yet even so it is a separation,
since it is not united to the rest of the body.
For what advantage is it, that thou lovest a certain person
exceedingly? It is a human love. But if it is not a human love, but
thou lovest for God's sake, then love all. For so God hath
commanded to love even our enemies. And if He hath commanded to love
our enemies, how much more those who have never aggrieved us? But,
sayest thou, I love, but not in that way. Rather, thou dost not
love at all. For when thou accusest, when thou enviest, when thou
layest snares, how dost thou love? "But," sayest thou, "I do
none of these things."
But when a man is ill spoken of, and thou dost not shut the mouth of
the speaker, dost not disbelieve his sayings, dost not check him, of
what love is this the sign? "And the love," he says, "of each one
of you all toward one another aboundeth."
Ver. 4. "So that we ourselves glory in you in the Churches of
God."
Indeed in the first Epistle he says, that all the Churches of
Macedonia and Achaia resounded, having heard of their faith. "So
that we need not," he says, "to speak anything. For they
themselves report concerning us what manner of entering in we had unto,
you." (1 Thess. i. 8.) But here he says, so that we
glory." What then is it that is said? There he says that they need
not instruction from him, but here he has not said that we teach them,
but "we glory," and are proud of you. If therefore we both give
thanks to God for you, and glory among men, much more ought you to do
so for your own good deeds. For if your good actions are worthy of
boasting from others, how are they worthy of lamentation from you? It
is impossible to say. "So that we ourselves," he says, "glory in
you in the Churches of God, for your patience and faith."
Here he shows that much time had elapsed. For patience is shown by
much time, not in two or three days. And he does not merely say
patience. It is the part of patience indeed properly not yet to enjoy
the promised blessings. But here he speaks of a greater patience.
And of what sort is that? That which is shown in persecutions.
"For your patience," he says, "and faith in all your persecutions
and in the afflictions which ye endure." For they were living with
enemies who were continually endeavoring on every side to injure them,
and they were manifesting a patience firm and immovable. Let all those
blush who for the sake of the patronage of men pass over to other
doctrines. For whilst it was yet the beginning of the preaching, poor
men who lived by their daily earnings took upon themselves enmities from
rulers and the first men of the state, when there was nowhere king or
governor who was a believer; and submitted to irreconcilable war, and
not even so were unsettled.
Ver. 5. "Which is a manifest token of the righteous judgment of
God."
See how he gathers comfort for them. He had said, We give thanks to
God, he had said, We glory among men: these things indeed are
honorable. But that which he most seeks for, who is in suffering,
is, deliverance from evils, and vengeance upon those who are evil
entreating them. For when the soul is weak, it most seeks for these
things, for the philosophic soul does not even seek these things. Why
then does he say, "a token of the righteous Judgment of God"?
Here he has glanced at the retribution on either side, both of those
who do the ill, and of those who suffer it, as if he had said, that
the justice of God may be shown when He crowns you indeed, but
punishes them. At the same time also he comforts them, showing that
from their own labors and toils they are crowned, and according to the
proportion of righteousness. But he puts their part first. For
although a person even vehemently desires revenge, yet he first longs
for reward. For this reason he says, "That ye may be counted worthy
of the kingdom of God, for which ye also suffer."
This then does not come to pass from the circumstance that those who
injure them are more powerful than they, but because it is so that they
must enter into the kingdom. "For through many tribulations," he
says, "we must enter into the kingdom of God." (Acts xiv.
22.)
Ver. 6, 7. "If so be that it is a righteous thing with God to
recompense affliction to them that afflict you, and to you that are
afflicted rest with us at the revelation of the Lord Jesus from heaven
with the Angels of His power."
The phrase "If so be that" here is put for "because," which we
also use, in speaking of things that are quite evident and not to be
denied; instead of saying, "Because it is exceedingly righteous."
"If so be," he says, "that it is a righteous thing" with God to
punish these, he will certainly punish them. As if he had said,
"If God cares for human affairs," "If God takes thought." And
he does not put it of his own opinion, but among things confessedly
true; as if one said, "If God hates the wicked," that he may
compel them to grant that He does hate them. For such sentences are
above all indisputable, inasmuch as they also themselves know that it
is just. For if this is just with men, much more with God.
"To recompense," he says, "affliction to them that afflict you,
and to you that are afflicted rest." What then? Is the retribution
equal? By no means, but see by what follows how he shows that it is
more severe, and the "rest" much greater. Behold also another
consolation, in that they have their partners in the afflictions, as
partners also in the retribution. He joins them in their crowns with
those who had performed infinitely more and greater works. Then he
adds also the period, and by the description leads their minds upward,
all but opening heaven already by his word, and setting it before their
eyes; and he places around Him the angelic host, both from the place
and from the attendants amplifying the image, so that they may be
refreshed a little. "And to you that are afflicted rest with us,"
he says, "at the revelation of the Lord Jesus from heaven with the
Angels of his power."
Ver. 8. "In flaming fire rendering vengeance to them that know not
God, and to them that obey not the Gospel of our Lord Jesus."
If they that have not obeyed the Gospel suffer vengeance, what will
not they suffer who besides their disobedience also afflict you? And
see his intelligence; he says not here those who afflict you, but
those "who obey not." So that although not on your account, yet on
His own it is necessary to punish them. This then is said in order to
full assurance, that it is altogether necessary for them to be
punished: but what was said before, was said that they also might be
honored, because they suffer these things on your account. The one
causes them to believe concerning the punishment; the other to be
pleased, because for the sake of what has been done to them they suffer
these things.
All this was said to them, but it applies also to us. When therefore
we are in affliction, let us consider these things. Let us not
rejoice at the punishment of others as being avenged, but as ourselves
escaping from such punishment and vengeance. For what advantage is it
to us when others are punished? Let us not, I beseech you, have
such souls. Let us be invited to virtue by the prospect of the
kingdom. For he indeed who is exceedingly virtuous is induced neither
by fear nor by the prospect of the kingdom, but for Christ's sake
alone, as was the case with Paul. Let us, however, even thus
consider the blessings of the kingdom, the miseries of hell, and thus
regulate and school ourselves; let us in this way bring ourselves to
the things that are to be practiced. When you see anything good and
great in the present life, think of the kingdom, and you will consider
it as nothing. When you see anything terrible, think of hell, and
you will deride it. When you are possessed by carnal. desire, think
of the fire, think also of the pleasure of sin itself, that it is
nothing worth, that it has not even pleasure in it. For if the fear
of the laws that are enacted here has so great power as to withdraw us
from wicked actions, how much more should the remembrance of things
future, the vengeance that is immortal, the punishment that is
everlasting? If the fear of an earthly king withdraws us from so many
evils, how much more the fear of the King Eternal?
Whence then can we constantly have this fear? If we continually
hearken to the Scriptures. For if the sight only of a dead body so
depresses the mind, how much more must hell and the fire unquenchable,
how much more the worm that never dieth. If we always think of hell,
we shall not soon fall into it. For this reason God has threatened
punishment; if it was not attended with great advantage to think of
it, God would not have threatened it. But because the remembrance of
it is able to work great good, for this reason He has put into our
souls the terror of it, as a wholesome medicine. Let us not then
overlook the great advantage arising from it, but let us continually
advert to It, at our dinners, at our suppers. For conversation
about pleasant things profits the soul nothing, but renders it more
languid, while that about things painful and melancholy cuts off all
that is relaxed and dissolute in it, and converts it, and braces it
when unnerved. He who converses of theaters and actors does not
benefit the soul, but inflames it more, and renders it more careless.
He who concerns himself and is busy in other men's matters, often
even involves it in dangers by this curiosity. But he who converses
about hell incurs no dangers, and renders it more sober.
But dost thou fear the offensiveness of such words? Hast thou then,
if thou art silent, extinguished hell? or if thou speakest of it,
hast thou kindled it? Whether thou speakest of it or not, the fire
boils forth. Let it be continually spoken of, that thou mayest never
fall into it. It is not possible that a soul anxious about hell should
readily sin. For hear the most excellent advice, "Remember," it
says, "thy latter end" (Ecclus. xxviii. 6), and thou wilt not
sin for ever. A soul that is fearful of giving account cannot but be
slow to transgression. For fear being vigorous in the soul does not
permit anything worldly to exist in it. For if discourse raised
concerning hell so humbles and brings it low, does not the reflection
constantly dwelling upon the soul purify it more than any fire?
Let us not remember the kingdom so much as hell. For fear has more
power than the promise. And I know that many would despise ten
thousand blessings, if they were rid of the punishment, inasmuch as it
is even now sufficient for me to escape vengeance, and not to be
punished. No one of those who have hell before their eyes will fall
into hell. No one of those who despise hell will escape hell. For as
among us those who fear the judgment-seats will not be apprehended by
them, but those who despise them are chiefly those who fall under
them, so it is also in this case. If the Ninevites had not feared
destruction, they would have been overthrown, but because they
feared, they were not overthrown. If in the time of Noah they had
feared the deluge, they would not have been drowned. And if the
Sodomites had feared they would not have been consumed by fire. It is
a great evil to despise a threat. He who despises threatening will
soon experience its reality in the execution of it. NOthing is so
profitable as to converse concerning hell. It renders our souls purer
than any silver. For hear the prophet saying, "Thy judgments are
always before me." (From Ps. xvii. 22, Sept.) For although
it pains the hearer, it benefits him very much.
For such indeed are all things that profit. For medicines too, and
food, at first annoy the sick, and then do him good. And if we
cannot bear the severity of words, it is manifest that we shall not be
able to bear affliction in very deed. If no one endures a discourse
concerning hell, it is evident, that if persecution came on, no one
would ever stand firm against fire, against sword. Let us exercise
our ears not to be over soft and tender: for from this we shall come to
endure even the things themselves. If we be habituated to hear of
dreadful things, we shall be habituated also to endure dreadful
things. But if we be so relaxed as not to endure even words, when
shall we stand against things? Do you see how the blessed Paul
despises all things here, and dangers one after another, as not even
temptations? Wherefore? Because he had been in the practice of
despising hell, for the sake of what was God's will. He thought
even the experience of hell to be nothing for the sake of the love of
Christ; while we do not even endure a discourse concerning it for our
own advantage. Now therefore having heard a little, go your ways;
but I beseech you if there is any love in you, constantly to revert to
discourses concerning these things. They can do you no harm, even if
they should not benefit, but assuredly they will benefit you too. For
according to our discourses, the soul is qualified. For evil
communications, he says, "corrupt good manners." Therefore also
good communications improve it; therefore also fearful discourses make
it sober. For the soul is a sort of wax. For if you apply cold
discourses, you harden and make it callous; but if fiery ones, you
melt it; and having melted it, you form it to what you will, and
engrave the royal image upon it. Let us therefore stop up our ears to
discourses that are vain. It is no little evil; for from it arise all
evils.
If our mind had been practiced to apply to divine discourses, it would
not apply to others; and not applying to others, neither would it
betake itself to evil actions. For words are the road to works.
First we think, then we speak, then we act. Many men, even when
before sober, have often from disgraceful words gone on to disgraceful
actions. For our soul is neither good nor evil by nature, but becomes
both the one and the other from choice. As therefore the sail carries
the ship wherever the wind may blow, or rather as the rudder moves the
ship, if the wind be favorable, so also thought will sail without
danger, if good words from a favorable quarter waft it. But if the
contrary, often they will even overwhelm the reason. For what winds
are to ships, that discourses are to souls. Wherever you will, you
may move and turn it. For this reason one exhorting says, "Let thy
whole discourse be in the law of the Most High." (Ecclus. xx.
20.) Wherefore, I exhort you, when we receive children from the
nurse, let us not accustom them to old wives' stories, but let them
learn from their first youth that there is a Judgment, that there is a
punishment; let it be infixed in their minds. This fear being rooted
in them produces great good effects. For a soul that has learnt from
its first youth to be subdued by this expectation, will not soon shake
Off this fear. But like a horse obedient to the bridle, having the
thought of hell seated upon it, walking orderly, it will both speak
and utter things profitable; and neither youth nor riches, nor an
orphan state, nor any other thing, Will be able to injure it, having
its reason so firm and able to hold out against everything.
By these discourses let us regulate as well ourSelves as our wives
too, our servants, our children, our friends, and, if possible,
our enemies. For with these discourses we are able to cut off the
greater part of our sins, and it is better to dwell upon things
grievous than upon things agreeable, and it is manifest from hence.
For, tell me, if you should go into a house where a marriage is
celebrated, for a season you are delighted at the spectacle, but
afterwards having gone away, you pine with grief that you have not so
much.
But if you enter the house of mourners, even though they are very
rich, when you go away you will be rather refreshed. For there you
have not conceived envy, but comfort and consolation in your poverty.
You have seen by facts, that riches are no good, poverty no evil,
but they are things indifferent. So also now, if you talk about
luxury, you the more vex your soul, that is not able perhaps to be
luxurious. But if you are speaking against luxury, and introduce
discourse concerning hell, the thing will cheer you, and beget much
pleasure. For when you consider that luxury will not be able to defend
us at all against that fire, you will not seek after it; but if you
reflect that it is wont to kindle it even more, you will not only not
seek, but will turn from it and reject it.
Let us not avoid discourses concerning hell, that we may avoid hell.
Let us not banish the remembrance of punishment, that we may escape
punishment. If the rich man had reflected upon that fire, he would
not have sinned; but because he never was mindful of it, therefore he
fell into it. Tell me, O man, being about to stand before the
Judgment-seat of Christ, dost thou speak of all things rather than
of that? And When you have a matter before a judge, often only
relating to words, neither day nor night, at no time or season dost
thou talk of anything else, but always of that business, and when thou
art about to give an account of thy whole life, and to submit to a
trial, canst thou not bear even with others reminding thee of that
Judgment? For this reason therefore all things are ruined and
undone, because when we are about to stand before a human tribunal
concerning matters of this life, we move everything, we solicit all
men, we are constantly anxious about it, we do everything for the sake
of it: but when we are about, after no long time, to come before the
Judgment-seat of Christ, we do nothing either by ourselves, or by
others; we do not entreat the Judge. And yet He grants to us a long
season of forbearance, and does not snatch us away in the midst of our
sins, but permits us to put them off, and that Goodness and
Lovingkindness leaves nothing undone of all that belongs to Himself.
But all is of no avail; on this account the punishment will be the
heavier. But God forbid it should be so!
Wherefore, I beseech you, let us even if but now become watchful.
Let us keep hell before our eyes. Let us consider that inexorable
Account, that, thinking of those things, we may both avoid vice,
and choose virtue, and may be able to obtain the blessings promised to
those who love Him, by the grace and lovingkindness,
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