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2 THESSALONIANS iii. 3-5.
" But the Lord is faithful, who shall stablish you, and guard you
from the evil one. And we have confidence in the Lord touching you
that ye both do and will do the things which we command you. And the
Lord direct your hearts into the love of God, and into the patience
of Christ."
NEITHER ought we, having committed everything to the prayers of
the Saints, to be idle ourselves, and run into wickedness, and to
lay hold of nothing; nor again when working good to despise that
succor. For great indeed are the things which prayer for us can
effect, but it is when we ourselves also work. For this reason Paul
also, praying for them, and again giving them assurance from the
promise, says, "But the Lord is faithful, who shall stablish you,
and guard you from the evil one" For if He has chosen you to
salvation, He does not deceive you, nor suffer you utterly to
perish. But that should themselves sleep, see how he also demands
cooperation from them, saying, "And we have confidence in the Lord
touching you, "is faithful," and having promised to save will
certainly save; but as He promised. And how did He promise? If we
be willing, and hear Him; not simply (hearing), nor like stocks
and stones, bring inactive.
And he has well introduced the words, "We have confidence in the
Lord," that is, we trust to His lovingkindness. Again he brings
them down, making everything depend thereupon. For if he had said,
We have confidence in you, the commendation indeed was great, but it
would not have taught them to make all things dependent upon God. And
if he had said, We have confidence in the Lord, that He will
preserve you, and had not added "as touching you," and, "that ye
do and will do the things which we command you," he would have made
them more slothful, by casting everything upon the power of God. For
it becomes us indeed to cast everything upon Him, yet working also
ourselves, embarked in the labors and the conflicts. And he shows
that even if our virtue alone were sufficient to save, yet nevertheless
it ought to be persevering, and to abide with us until we come to our
latest breath.
"But the Lord," he says, "direct your hearts into the love of
God, and the patience of Christ."
Again he commends them, and prays, showing his concern for them.
For when he is about to enter upon reproof, he previously smooths down
their minds, by saying, "I am confident that ye will hear," and by
requesting prayers from them, and by again invoking upon them infinite
blessings.
"But the Lord," he says, "direct your hearts into the love of
God." For there are many things that turn us aside from love, and
there are many paths that draw us away from thence. In the first place
the path of Mammon, laying, as it were, certain shameless hands upon
our soul, and tenaciously holding it in its grasp, draws and drags us
thence even against our will. Then vainglory and often afflictions and
temptations, turn us aside. For this reason we need, as a certain
wind, the assistance of God, that our sail may be impelled, as by
some strong wind, to the love of God. For tell me not, "I love
Him, even more than myself." These are words. Show it to me by
thy works, if thou lovest Him more than thyself. Love Him more than
money, and then I shall believe that thou lovest Him even more than
thyself. But thou who despisest not riches for the sake of God, how
wilt thou despise thyself? But why do I say riches? Thou who
despisest not covetousness, which thou oughtest to do even without the
commandments of God, how wilt thou despise thyself?
"And into the patience of Christ," he says. What is "into the
patience"? That we should endure even as He endured, or that we
should do those things, or that with patience also we should wait for
Him, that is, that we should be prepared. For since He has
promised many things, and Himself is coming to judge the quick and the
dead, let us wait for Him, and let us be patient. But wherever he
speaks of patience, he of course implies affliction. For this is to
love God; to endure, and not to be troubled.
Ver. 6. "Now we command you, brethren, in the name of our Lord
Jesus Christ, that ye withdraw yourselves from every brother that
walketh disorderly and not after the tradition which they received of
us."
That is, it is not we that say these things, but Christ, for that
is the meaning of "in the name of our Lord Jesus Christ";
equivalent to "through Christ." Showing the fearfulness of the
message, he says, through Christ.
Christ therefore commanded us in no case to be idle. "That ye
withdraw yourselves," he says, "from every brother." Tell me not
of the rich, tell me not of the poor, tell me not of the holy. This
is disorder. "That walketh," he says, that is, liveth. "And
not after the tradition which they received from me." Tradition, he
says, which is through works.And this he always calls properly
tradition.
Yen 7, 8. "For yourselves know how ye ought to imitate us: for
we behaved not ourselves disorderly among you; neither did we eat bread
for nought at any man's hand."
And yet even if they had eaten, it would not have been for nought.
"For the laborer," he says, "is worthy of his hire." (Luke x.
7.)
"But in labor and travail, working night and day, that we might not
burden any of you. Not because we have not the right, but to make
ourselves an ensample unto you that ye should imitate us. For even
when we were with you, this we commanded you, If any will not work,
neither let him eat."
See how in the former Epistle indeed he discourses somewhat more
mildly concerning these things; as when he says, "We beseech you,
brethren,--that ye would abound more and more--and that ye study"
( Thess. iv. I-II)--and nowhere does he say, "we
command," nor "in the Name of our Lord Jesus Christ," which was
fearful and implied danger, but that "ye abound," he says, and
"study," which are the words of one exhorting to virtue; "that ye
may walk honestly" (becomingly), he says. (x Thess. iv.
12.) But here is nothing of this kind, but "if any one will not
work," says he, "neither let him eat." For if Paul, not being
under a necessity, and having a right to be idle, and having
undertaken so great a work, did nevertheless work, and not merely
work, but "night and day," so that he was able even to assist
others,--much more ought others to do this.
Ver. II. "For we hear of some that walk among you disorderly,
that work not at all, but are busybodies."
This indeed he says here; but there, in the first Epistle, he
says, "that ye may walk honestly towards them that are without." On
what account? Perhaps there was as yet no such thing. For upon
another occasion also admonishing, he says, "It is more blessed to
give than to receive." (Acts xx. 35.) But the expression,
"walk honestly" has no reference to disorder; wherefore he added,
"that ye may have need of nothing." (I Thess. iv. 12.) And
here he sets down another necessity, for thus doing what was honorable
and good towards all. (For as he proceeds, he says, "be not weary
in well doing.") For certainly he that is idle and yet able to work
must needs be a busybody. But alms are given to those only who are not
able to support themselves by the work of their own hands, or who
teach, and are wholly occupied in the business of teaching. "For
thou shalt not muzzle the ox," he says, "when he treadeth out the
corn." (Deut. xxv. 4.) "And the laborer is worthy of his
hire." (1 Tim. v. 18, and Luke x. 7.) So that neither is
he idle, but receives the reward of work and great work too. But to
pray and fast being idle, is not the work of the hands. For the work
that he is here speaking of is the work of the hands. And that you may
not suspect any such thing, he has added, "That work not at all,
but are busybodies. Now them that are such we command and exhort
through our Lord Jesus Christ."
Because he had touched them severely, wishing to render his discourse
more mild, he adds, "through the Lord," again what is
authoritivate and fearful.
"That with quietness," he says, "they work, and eat their own
bread."
For why has he not said, But if they are not disorderly let them be
maintained by you; but requires both, that they be quiet, and that
they work? "That they may eat their own bread," says he, not that
of another.
Ver. 13. "But ye, brethren, be not weary in well doing."
See how immediately the fatherly heart was overcome. He was not able
to carry out his reproof farther, but again pitied them. And see with
what discretion! He has not said, But pardon them, until they are
amended; but what? "But ye, be not weary in well doing."
Withdraw yourselves, he says, from them, and reprove them; do not,
however, suffer them to idle? In that case, he says, I have spoken
of a mild remedy, that you withdraw yourselves from him, that is, do
not partake with him in free conversation; show that you are angry.
This is no little matter. For such is the reproof that is given to a
brother, if we wish really to amend him. We are not ignorant of the
methods of reproof. For tell me, if you had a brother in the flesh,
would you then overlook him pining with hunger? Truly I think not;
but perhaps you would even correct him.
Ver. 14. "And if any man obeyeth not our word by this
Epistle." He has not said, He that disobeys, disobeys me, but
"note that man." This is no slight chastisement. "Have no company
with him." Then again he says, "that he may be ashamed." And he
does not permit them to proceed farther. For as he had said, "if any
does not work neither let him eat" fearing lest they should perish by
hunger, he has added, "But in doing good, be not ye weary." Thus
having said, "Withdraw yourselves, and have no company with him,"
then fearing lest this very thing might cut him off from the
brotherhood--for he who gives himself up to despair will quickly. be
lost if he is not admitted to freedom of conversation--he has added.
Ver. 15. "Yet count him not as an enemy, but admonish him as a
brother."
By this he shows that he has assigned a heavy punishment against him,
in depriving him of freedom of conversation.
For if to be a receiver even with many others is worthy of disgrace,
when they even reprove whilst they offer it, and withdraw themselves,
how great is the reproach, quite sufficient to sting the soul. For if
only giving rather tardily, and with murmuring, they inflame the
receivers--for tell me not of impudent beggars, but of the
faithful--if they were to reprove whilst they give, what would they
not do? to what punishment would it not be equal? We do not do so,
but as if we had been greatly injured, we so insult and turn away from
those who beg of us. Thou dost not give, but why dost thou also
grieve him? "Admonish them," he says, "as brethren," do not
insult them as enemies. He who admonishes his brother, does it not
publicly. He does not make an open show of the insult, but he does it
privately and with much address, and grieving, as hurt, and weeping
and lamenting. Let us below therefore with the disposition of a
brother, let us admonish with the good will of a brother, not as if we
grieved at giving, but as if we grieved for his transgressing the
commandment. Since what is the advantage? For if, even after
giving, you insult, you destroy the pleasure of giving. But when you
do not give and yet insult, what wrong do you not do to that wretched
and unfortunate man? He came to you, to receive pity from you, but
he goes away having received a deadly blow, and weeps the more. For
when by reason of his poverty he is compelled to beg, and is insulted
on account of his begging, think how great will be the punishment of
those who insult him. "He that dishonoreth the poor," it says,
"provoketh his Maker." (Prov. xiv. 12, 31, Sept) For
tell me, did He suffer him to be poor for thy sake, that thou
mightest be able to heal thyself--and dost thou insult him who for thy
sake is poor? What obstinacy is this! what an act of ingratitude is
it! "Admonish him as a brother," he says, and after having given,
he orders you to admonish him. But if even without giving we insult
him, what excuse shall we have?
Ver. 16. "Now the Lord of peace Himself give you peace at all
times in all ways."
See how, when he mentions the things that are to be done, he sets his
mark upon them by prayer, adding prayer and supplication, like certain
marks set upon things that are laid up. "Give you peace," he says,
"at all times, in all ways." For since it was likely that
contentions would arise from these things, those men becoming
exasperated, and the others not supplying such persons so readily as
formerly, he with good reason now offered this prayer for them,
saying, "Give you peace at all times." For this is what is
sought, that they may ever have it. "In every way," says he.
What is, "in every"? So that they may have no occasion of
contention from any quarter. For everywhere peace is a good thing,
even towards those who are without. For hear him elsewhere saying,
"If it be possible, as much as in you lieth, be at peace with all
men." (Rom. xii. 18.) For nothing is so conducive to the
right performance of the things which we wish, as to be peaceable and
undisturbed, and to be flee from all hatred, and to have no enemy.
"The Lord be with you all."
Ver. 17, 18. "The salutation of me Paul with mine own hand,
which is the token in every Epistle: so I write. The grace of our
Lord Jesus Christ be with you all."
This he says that he writes in every Epistle, that no one may be able
to counterfeit them, his subscription being subjoined as a great
token. And he calls the prayer a salutation, showing that everything
they then did was spiritual; even when it was proper to offer
salutation, the thing was attended with advantage; and it was prayer,
not merely a symbol of friendship. With this he began, and with it he
ended, guarding with strong walls what he had said elsewhere, and
laying safe foundations, he brought it also to a safe end. "Grace be
unto you and peace," he says; and again, "The grace of our Lord
Jesus Christ be with you all. Amen." This the Lord also
promised, saying to His disciples, "Lo, I am with you alway,
even unto the end of the world." (Matt. xxviii. 20.) But this
takes place when we are willing. For He will not be altogether with
us, if we place ourselves at a distance. "I will be with you," He
says, "always." Let us not therefore drive away grace. He tells
us to withdraw from every brother that walketh disorderly. This was
then a great evil, to be separated from the
Corinthians he said, "With such a one no, not to eat." (I
COR. v. II.) But now the majority do not think this a great
evil. But all things are confounded and corrupted. With adulterers,
with fornicators, with covetous persons, we mix freely, and as a
matter of course. If we ought to withdraw ourselves from one who was
only supported in idleness, how much more from the others. And that
you may know how fearful a thing it was to be separated from the company
of the brethren, and what advantage it produces to those who receive
reproof with a right mind, hear how that man, who was puffed up with
sin, who had proceeded to the extreme of wickedness, who had committed
such fornication the excess of perversion--he after all, though such
an one, was so bent down and humbled that Paul said, "Sufficient to
such a one is this punishment which was inflicted by the many.
Wherefore confirm your love toward him." (2 COR. ii. 6,
8.) For as a member separated from the rest of the body, so was he
at that time.
But the cause, and that from which this was then so terrible, was,
because even the being with them was thought by them a great blessing.
For like men who inhabit one house, and are under one father, and
partake of one table, so did they then dwell in every Church. How
great an evil therefore was it to fall from so great love! But now it
is not even thought to be a great evil, because neither is it
considered any great thing when we are united with one another. What
was then in the order of punishment, this, on account of the great
coldness of love, now takes place even apart from punishment, and we
withdraw from one another causelessly, and from coldness. For it is
the cause of all evils that there is no love. This has dissolved all
ties, and has disfigured all that was venerable and splendid in the
Church, in which we ought to have gloried.
Great is the confidence of the Teacher, when from his own good
actions he is entitled to us." (2 Thess. iii. 7.) And he
ought to be a Teacher more of life than of the word. And let no one
think that this is said from a spirit of boasting. For it was as
reduced to necessity that he spoke it, and with a view to general
advantage. "For we behaved not ourselves," he says, "disorderly
among you." From this do you not see his humility, in that he calls
ff, "for nought," and "disorderly behavior"? "We did not behave
ourselves disorderly among you," he says, "neither did we eat any
man's bread for nought." Here he shows that perhaps also they were
poor; and tell me not, that they were poor. For he is discoursing
concerning the poor, and those who obtained their necessary subsistence
from no other source than from the work of their hands. For he has not
said, that they may have it from their fathers, but that by working
they should eat their own bread. For if I, he says, a herald of the
word of doctrine, was afraid to burden you, much more he who does you
no service. For this is truly a burden. And it is a burden too,
when one does not give with much alacrity; but this is not what he
hints at, but as if they were not able to do it easily. For why dost
thou not work? For God hath given thee hands for this pur But "the
Lord," he says, "be with you." This prayer also we may offer for
ourselves, if we do the things of the Lord. For hear Christ saying
to His disciples, "Go ye and make disciples of all the nations,
baptizing them into the Name of the Father, and of the Son, and of
the Holy Ghost: teaching them to observe all things whatsoever I
commanded you: and, lo, I am with you alway, even unto the end of
the world." (Matt. xxviii. 19, 20.) If ye do these
things, assuredly. For that the promise is not made to them only,
but to those also who walk in their steps, is manifest from His saying
"to the end of the world."
What then does He say to those who are not teachers? Each of you,
if he will, is a teacher, although not of another, yet of himself.
Teach thyself first. If thou teachest to observe all things
whatsoever He commanded, even by this means thou wilt have many
emulating thee. For as a lamp, when it is shining, is able to light
ten thousand others, but being extinguished will not give light even to
itself, nor can it lighten other lamps; so also in the case of a pure
life, if the light that is in us be shining, we shall make both
disciples and teachers numberless, being set before them as a pattern
to copy. For neither will the words proceeding from me be able so to
benefit the hearers, as your life. For let a man, tell me, be dear
to God, and shining in virtue, and having a wife; (for it is
possible for a man having a wife and children and servants and friends
to please God;) will he not be able much more than I to benefit them
all? For me they will hear once or twice in a month, or not even
once, and even though they have kept what they have heard as far as the
threshold of the Church, they presently let it drop away from them:
but seeing the life of that man constantly, they receive great
advantage. For when being insulted he insults not again, does he not
almost infix and engrave upon the soul of the insulter the reverence of
his meekness? And though he does not immediately confess the benefit
being ashamed from anger, or put to confusion, yet nevertheless he
immediately is made sensible of it. And it is impossible for a man
that is insolent, though he be a very beast, to associate with one who
is patient of evil, without going away much benefited. For although
we do not what is good, we however all praise it and admire it.
Again, the wife, if she see her husband gentle, being always with
him receives great advantage, and the child also. It is therefore in
the power of every one to be a teacher. For he says, "Build each
other up, even as also ye do." (1 Thess. v. II.) For tell
me, has any loss befallen the family? The wife is disturbed, as
being weaker, and more extravagant, and fond of ornament; the man if
he be a philosopher, and a derider of loss, both consoles her, and
persuades her to bear it with fortitude. Tell me, then, will he not
benefit her much more than our words?
For it is easy to talk, but to act, when we are reduced to the
necessity, is in every way difficult. On this account human nature is
wont rather to be regulated by deeds. And such is the superiority of
virtue, that even a slave often benefits a whole family together with
the master.
For not in vain, nor without reason, does Paul constantly command
them to practice virtue, and to be obedient to their master, not so
much regarding the service of their masters, as that the word of God
and the doctrine be not blasphemed. But when it is not blasphemed, it
will soon also be admired. And I know of many families, that they
have greatly benefited by the virtue of their slaves. But if a servant
placed under authority can improve his master, much more can the master
his servants. Divide then with me, I beseech you, this ministry.
I address all generally, do you each individual privately and let each
charge himself with the salvation of his neighbors. For that it
becomes one to preside over those of his household in these matters,
hear where Paul sends women for instruction; "And if they would
learn anything, let them ask their own husbands at home" (1 Cor.
xiv. 35); and he does not lead them to the Teacher. For as in
the schools of learning, there are teachers even among the disciples,
so also in the Church. For he wishes the Teacher not to be troubled
by all. Wherefore? Because then there will be great advantages, not
only that the labor will be light to the Teacher, but that each of the
disciples also, having taken pains, is soon able to become a teacher,
making this his concern.
For see how great a service the wife contributes. She keeps the
house, and takes care of all things in the house, she presides over
her handmaids, she clothes them with her own hands, she causes thee to
be called the father of children, she delivers thee from brothels, she
aids thee to live chastely, she puts a stop to the strong desire of
nature. And do thou also benefit her. How? In spiritual things
stretch forth thy hand. Whatever useful things thou hast heard,
these, like the swallows, bearing off in thy mouth, carry away and
place them in the mouth of the mother and the young ones. For how is
it not absurd, in other things to think thyself worthy of the
preeminence, and to occupy the place of the head, but in teaching to
quit thy station. The ruler ought not to excel the ruled in honors,
so much as in virtues. For this is the duty of a ruler, for the other
is the part of the ruled, but this is the achievement of the ruler
himself. If thou enjoy-est much honor, it is nothing to thee, for
thou receivedst it from others. If thou shinest in much virtue, this
is all thine own.
Thou art the head of the woman, let then the head relate the rest of
the body. Dost thou not see that it is not so much above the rest of
the body in situation, as in forethought, directing like a steersman
the whole of it? For in the head are the eyes both of the body, and
of the soul. Hence flows to them both the faculty of seeing, and the
power of directing. And the rest of the body is appointed for
service, but this is set to command. All the senses have thence their
origin and their source. Thence are sent forth the organs of speech,
the power of seeing, and of smelling, and all touch. For thence is
derived the root of the nerves and of the bones. Seest thou not that
it is superior in forethought more than in honor? So let us role the
women; let us surpass them, not by seeking greater honor from them,
but by their being more benefited by us.
I have shown that they afford us no little benefit, but if we are
willing to make them a return in spiritual things, we surpass them.
For it is not possible in bodily things to offer an equivalent. For
what? dost thou contribute much wealth? but it is she who preserves
it, and this care of hers is an equivalent, and thus there is need of
her, because many, who had great possessions, have lost all because
they had not one to take care of them. But as for the children, you
both communicate, and the benefit from each is equal. She indeed in
these things rather has the more laborious service, always bearing the
offspring, and being afflicted with the pains of childbirth; so that
in spiritual things only wilt thou be able to surpass her.
Let us not therefore regard how we shall have wealth, but how we shall
present with confidence to God the souls with which we are entrusted.
For by regulating them we shall also most highly benefit ourselves.
For he who teaches another, although he does nothing rise, yet in
speaking is affected with compunction, when he sees himself responsible
for those things, on account of which he reproves others. Since
therefore we benefit both ourselves and them, and through them the
household, and this is pre minently pleasing to God; let us not be
weary of taking care both of our own souls and of those who minister to
us, that for all we may receive a recompense, and with much riches may
arrive at the holy City our mother, the Jerusalem that is above,
from which God grant that we may never fall, but that having shone in
the most excellent course of life, we may be thought worthy with much
confidence to see our Lord Jesus Christ; with whom to the Father,
together with the Holy Ghost, be glory, power, and honor, now and
ever, and world without end. Amen.
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