PAUL: and Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you, and peace. We always give thanks to God for all of you, mentioning you in our prayers. We remember without ceasing your work that comes from faith, your labor that comes from love, and your steadfast hope in our Lord Jesus Christ, before our God and Father.

WHY THEN: when he was writing to the Ephesians and had Timothy with him, did he not include Timothy with himself in his greeting, even though they knew him and admired him? For he says, "You know his proven worth, that as a child serves a father, so he served with me in the gospel" in Philippians 2:22. And again, "I have no one like-minded who will truly care for your condition" in Philippians 2:20. But here he does join Timothy with himself. It seems to me that he was about to send Timothy at once, and so it was unnecessary for him to write, since he would arrive before or with the letter. For he says, "Therefore I hope to send him immediately" in Philippians 2:23. But here it was not so. Instead, Timothy had just returned to him, so he naturally joined in the letter. For he says, "Now when Timothy came from you to us" in 1 Thessalonians 3:6. But why does he put Silvanus before Timothy, even though he speaks of Timothy's countless good qualities and prefers him above everyone else? Perhaps Timothy wanted this and asked him to do it because of his great humility. For when he saw his teacher so humble as to include his disciple with himself, he would have desired this even more and earnestly asked for it. For he says,

PAUL: and Silvanus, and Timothy, to the church of the Thessalonians. Here he gives himself no title—not Apostle, not Servant. I think this is because the people had only recently been taught and had not yet had any experience of him. So he does not use the title, and it was still the beginning of his preaching to them.

HE SAYS: “To the church of the Thessalonians.” And this is fitting. For there were probably only a few believers there, and they had not yet been formed into an organized body. Because of this, he comforts them by calling them a church. For where much time had passed and the church gathering was large, he does not use this term. But because the name “church” is mostly a name for a multitude, and for an order that has now been brought together, he calls them by that name for this reason.

“In God the Father,” he says, “and the Lord Jesus Christ.” “To the church of the Thessalonians,” he says, “which is in God.” Notice again the word “in,” used for both the Father and the Son. For there were many assemblies, both Jewish and Greek. But he says, “to the church that is in God.” This is a great honor, and nothing is equal to it, that it is in God. Therefore, may God grant that this church may be addressed in this way! But I fear that it is far from that name. For if anyone is a servant of sin, he cannot be said to be in God. If anyone does not walk according to God, he cannot be said to be in God.

GRACE TO YOU: and peace. Do you see that the very beginning of his Epistle is full of praise? “We give thanks to God always for all of you, making mention of you in our prayers.” To give thanks to God for them is the act of someone testifying to their great progress. It means that not only are they praised, but God is also thanked for them, as the One who has done it all. He also teaches them to be humble, almost saying that it is all by the power of God. Therefore, he gives thanks for them because of their good conduct. But the fact that he remembers them in his prayers comes from his love for them. Then, as he often does, he says that he remembers them not only in his prayers, but also apart from his prayers. “Remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.” What does “remembering without ceasing” mean? It may mean remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, remembering you without ceasing. Then again, so that you may not think that “remembering you without ceasing” is said in a simple way, he has added, “before our God and Father.” And because no one among men was praising their actions, and no one was giving them any reward, he says this: you labor before God. What is the work of faith? It is that nothing has turned aside your steadfastness. For this is the work of faith. If you believe, suffer all things. If you do not suffer, you do not believe. For are not the things promised such that the one who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. Therefore, the one who believes will suffer all things. Faith, then, is shown through works. One could rightly have said, not only did you believe, but through your works you made it known, through your steadfastness, through your zeal.

AND YOUR LABOR OF LOVE: Why? What kind of labor is it to love? Simply loving is no labor at all. But loving sincerely is a great labor. For tell me, when a thousand things rise up to pull us away from love, and we endure against them all, is that not labor? For what did these men not suffer so that they would not turn away from their love? Did not those who fought against the preaching go to Paul's host, and when they did not find him, drag Jason before the rulers of the city? Acts 17:5-6 Tell me, is this a small labor, when the seed had not yet taken root, to endure such a great storm and so many trials? And they demanded security from him. And after he had given security, he says, Jason sent Paul away. Tell me, is this a small thing? Did not Jason put himself in danger for him? And he calls this a labor of love, because they were bound to him in this way.

AND NOTICE THIS: first he mentions their good actions, and then his own. He does this so that he may not seem to be boasting, and also so that he may not seem to love them ahead of time. And he says, "patience." For that persecution was not limited to one time, but was continual. And they fought not only against Paul, the teacher, but also against his disciples. For if they felt this way toward those who worked miracles, those honored men, what do you think they felt toward those who lived among them, their fellow citizens, who had suddenly turned away from them? Therefore he also testifies this about them, saying, "For you became imitators of the Churches of God which are in Judæa."

AND: he says, this hope is in our Lord Jesus Christ, before our God and Father. For all these things come from faith and hope. So what happened to them showed not only their courage, but also that they believed with complete confidence in the rewards stored up for them. For this reason, God allowed persecutions to arise at once, so that no one could say that the preaching had been established carelessly or by flattery. He also allowed this so that their zeal might be shown, and so that it would be clear that it was not human persuasion, but the power of God, that convinced the souls of the believers. Because of this, they were ready even for ten thousand deaths. That would not have happened if the preaching had not at once been deeply fixed in them and remained unshaken.

Verses 4 and 5. Knowing, brothers beloved by God, your election: that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and in much assurance; just as you know what kind of men we showed ourselves among you for your sake.

Knowing what? Knowing how we acted among you. Here he also quietly points to his own good conduct. But he does it indirectly, because he first wants to increase their praise. What he says is something like this: I knew that you were people of great and noble character, that you were among the elect. For this reason, we also endure all things for your sake. For this reason, the words, "what kind of people we showed ourselves among you," mean that with great zeal and great earnestness we were ready to give up our lives for your sake. And for this, thanks are due not to us, but to you, because you were elect. For this reason he also says elsewhere, "And these things I endure for the elect's sake," in 2 Timothy 2:10. For what would a person not endure for the sake of God's beloved ones? And after speaking of his own part, he almost says, "For if you were both beloved and elect, then we suffer all things for good reason." For not only did his praise of them strengthen them, but also his reminder that they themselves had shown courage matching their zeal. He says:

Verse 6. And you became imitators of us and of the Lord. You received the word in the middle of much suffering, with joy from the Holy Spirit.

Strange! What praise is here! The disciples have suddenly become teachers. They not only heard the word, but they quickly reached the same height as Paul. But this is not all. See how he lifts them up, saying, "You became imitators of the Lord." How? By receiving the word in much affliction, with joy of the Holy Spirit. Not merely with affliction, but with much affliction. And we may learn this from the Acts of the Apostles, Acts 17:5-8, how they raised a persecution against them. They troubled all the rulers of the city, and they stirred up the city against them. And it is not enough to say that you were afflicted and yet believed, not grieving, but even rejoicing. This is what the Apostles also did: "Rejoicing," it says, "that they were counted worthy to suffer dishonor for the Name," Acts 5:41. For this is what is admirable. Although even that is not a small matter, in any way to bear afflictions. But this was the part of men surpassing human nature, and having, as it were, a body incapable of suffering.

But how were they imitators of the Lord? Because He also endured many sufferings, yet rejoiced. For He came to this willingly. For our sake He emptied Himself. He was about to be spit on, beaten, and crucified, and He rejoiced so much in suffering these things that He said to the Father, "Glorify Me." John 17:1-5

"With joy of the Holy Ghost," he says. So that no one may say, "How can you speak of suffering? How can you speak of joy? How can both be present in one person?" he adds, "with joy of the Holy Ghost." The suffering is in bodily things, and the joy is in spiritual things. How? What happened to them was painful, but what came from those things was not painful, because the Spirit does not allow that. So it is possible for a person who suffers not to rejoice, when he suffers for his sins; and yet, when he is beaten, to take pleasure in it, when he suffers for Christ's sake. For such is the joy of the Spirit. In return for things that seem painful, it brings out delight. "They have afflicted you," he says, "and persecuted you, but the Spirit did not forsake you, even in those circumstances." As the Three Children in the fire were refreshed with dew, so you also were refreshed in your sufferings. But just as there it was not the nature of the fire to sprinkle dew, but the work of the whistling wind, so also here it was not the nature of suffering to produce joy, but the result of suffering for Christ's sake, and of the Spirit sprinkling them with dew and giving them relief in the furnace of temptation. He does not say only "with joy," but "with much joy." For this comes from the Holy Spirit.

Verse 7. So you became examples to all the believers in Macedonia and Achaia.

AND YET HE WENT TO THEM LATER: But you shone so brightly, he says, that you became teachers of those who had received the word before you. And this is like the Apostle’s way of speaking. For he did not say, “so that you became examples in believing,” but, “you became an example to those who already believed.” You taught them how a person ought to believe in God, because from the very beginning you entered into your conflict.

AND IN ACHAIA: he says; that is, in Greece.

Do you see how great zeal is? It does not need time, delay, or waiting. It is enough only to risk yourself, and everything is accomplished. So then, although they came later to the preaching, they became teachers of those who were before them.

MORAL: Therefore, let no one despair, even if he has wasted much time and done nothing. It is possible for him, even in a short time, to do so much that he has never done that much in all his earlier time. For if the one who did not believe before shone so brightly at the beginning, how much more can those who have already believed do so! But on the other hand, let no one become careless because he sees that it is possible to regain everything in a short time. For the future is uncertain, and the Day of the Lord is like a thief, coming on us suddenly while we are sleeping. But if we are not sleeping, it will not come on us like a thief, or carry us away unprepared. For if we stay watchful and sober, it will not come on us like a thief, but like a royal messenger, calling us to the good things prepared for us. But if we sleep, it comes on us like a thief. Therefore, let no one sleep, or be inactive in virtue, for that is sleep. Do you not know that when we sleep, our goods are not safe, and how easy it is for others to plot against them? But when we are awake, they do not need so much guarding. When we sleep, even with much guarding, we often perish. There are doors and bolts and guards and outer guards, and yet the thief has come upon us.

WHY: then, do I say this? Because if we are awake and watchful, we will not need the help of others. But if we are asleep, the help of others will do us no good. Even with it, we still perish. It is a good thing to benefit from the prayer of the Saints, but that is when we ourselves are also alert. And you say, "What need do I have of another person's prayer, if I myself am alert?" In truth, do not put yourself in a position where you need it. I do not want you to. But if we think rightly, we are always in need of it. Paul did not say, "What need do I have of prayer?" And yet those who prayed were not worthy of him, or rather, not equal to him. And you say, "What need do I have of prayer?" Peter did not say, "What need do I have of prayer?" For it says, "Prayer was made earnestly by the Church to God for him," in Acts 12:5. And you say, "What need do I have of prayer?" For this very reason you need it: because you think you have no need of it. Yes, even if you become like Paul, you still need prayer. Do not lift yourself up, or you will be humbled.

BUT: as I said, if we ourselves are also active, prayers for us are helpful too. Listen to Paul as he says, "For I know that this will turn out for my salvation through your prayer and the supply of the Spirit of Jesus Christ." Philippians 1:19 And again, "that for the gift given to us through many, thanks may be given by many persons on our behalf." 2 Corinthians 1:11 And you say, "What need do I have of prayer?" But if we are lazy, no one will be able to help us. What did Jeremiah accomplish for the Jews? Did he not come near to God three times, and the third time hear, "Pray not for this people, neither lift up cry nor prayer, for I will not hear you"? Jeremiah 7:16 What did Samuel accomplish for Saul? Did he not mourn for him to his last day, and not only pray for him? What did he accomplish for the Israelites? Did he not say, "God forbid that I should sin by ceasing to pray for you"? 1 Samuel 12:23 Did they not all perish? Then do prayers, you say, help nothing? They help very much, but only when we also do something. For prayers do work together with us and help us, but a man works together with someone who is acting, and helps someone who is also working himself. But if you remain idle, you will receive no great benefit.

IF PRAYERS HAD THE POWER TO BRING US INTO THE KINGDOM OF HEAVEN WHILE WE DO NOTHING: then why do not all the Greeks become Christians? Do we not pray for the whole world? Did Paul not also do this? Do we not ask that all may be converted? Why do the wicked not become good without contributing anything of their own? So then, prayers are of great benefit when we also do our own part.

Would you like to learn how much prayers have profited? Consider, I ask you, Cornelius and Tabitha, Acts 10:3 and 9:36. Hear Jacob also saying to Laban, "Except the Fear of my father had been with me, surely you would now have sent me away empty," Genesis 31:42. Hear God also saying again, "I will defend this city for My own sake, and for My servant David's sake," 2 Kings 19:34. But when? In the time of Hezekiah, who was righteous. Since if prayers availed even for the extremely wicked, why did God not say this also when Nebuchadnezzar came, and why did He give up the city? Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed. But when? When they also pleased God. Then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God? Never, O man, say this. There is need, yes, and need of much prayer. For hear God saying concerning the friends of Job, "And he shall pray for you, and your sin shall be forgiven you," Job 42:8. Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet, "If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters," Ezekiel 14:14-16. Because wickedness prevailed. And again, "Though Moses and Samuel stood," Jeremiah 15:1.

AND SEE HOW THIS IS SAID TO THE TWO PROPHETS: because both prayed for the people and did not succeed. For Ezekiel says, "Ah Lord, are You blotting out the remnant of Israel?" Ezekiel 9:8. Then, to show that He is doing this justly, God shows him their sins. And to show that He refuses to accept his prayer for them not because He despises him, He says, "Even these things are enough to persuade you that I do not accept your prayer, not because I despise you, but because of their many sins." Nevertheless, He adds, "Though Noah, Job, and Daniel stood there." From Ezekiel 14. And He says this to him with good reason, especially because he is the one who suffered so many things. "You told me," he says, "to eat on dung, and I ate on it. You told me, and I shaved my head. You told me, and I lay on one side. You told me to go out through a hole in the wall, carrying a burden, and I went out. You took away my wife, and told me not to mourn, and I did not mourn, but endured it bravely." Ezekiel 24:18. "I have done ten thousand other things for their sake. I beg You for them, and do You not grant it?" "It is not because I despise you," He says, "that I do this. But even if Noah, Job, and Daniel were there, and were begging for sons and daughters, I would not grant it."

AND AGAIN: what does He say to Jeremiah, who suffered less from God’s commands and more from their wickedness? “Do you not see what these people are doing?” Jeremiah 7:17. Yes, he says, they are doing it — but you, do this for my sake. For this reason He says to him, “Though Moses and Samuel stood before Me.” Their first lawgiver had often rescued them from dangers. He had said, “If You will forgive their sins, forgive them; but if not, blot me out also.” Exodus 32:32, Septuagint. So if he were alive now and spoke this way, he would not have succeeded. Nor would Samuel, who also delivered them and was admired from his earliest youth. For of the first I said that I spoke with him as a friend speaks with a friend, and not in dark sayings. And of the second I said that I was revealed to him in his first youth, and that because of him, after being moved, I opened the prophecy that had been shut up. For “the word of the Lord was precious in those days; there was no open vision.” 1 Samuel 3:1. If these men, therefore, stood before Me, they would help nothing. And of Noah He says, “Noah was a righteous man, and perfect in his generations.” Genesis 6:9. And about Job, “He was blameless, just, true, fearing God.” Job 1:1, Septuagint. And about Daniel, whom they even thought was a god, he says that they will not deliver their sons and daughters. Knowing these things, therefore, let us neither despise the prayers of the Saints nor throw everything onto them. Then we will not, on the one hand, become lazy and live carelessly, nor, on the other hand, deprive ourselves of a great benefit. But let us both ask them to pray and to lift up their hand for us, and let us hold fast to virtue. Then we may be able to receive the blessings promised to those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, with whom, etc.

Homily 2

Homily 2 on First Thessalonians

1 Thessalonians 1:8-10

FOR THE WORD OF THE LORD HAS SOUNDED OUT FROM YOU: not only in Macedonia and Achaia, but in every place your faith toward God has gone out. So we do not need to say anything. For they themselves tell about us, what kind of welcome we had among you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is, Jesus, who delivers us from the wrath to come.

Just as sweet-smelling ointment does not keep its fragrance shut up in itself, but spreads it far away, filling the air with its perfume and bringing it to the senses of nearby people, so also noble and admirable men do not keep their virtue shut up within themselves. By their good reputation they help many people and make them better. That is what happened then also. Therefore he said, "So that you became examples to all who believe in Macedonia and Achaia. For from you," he says, "the word of the Lord has sounded out, not only in Macedonia and Achaia, but also in every place your faith toward God has gone out." Therefore, you have filled all your neighbors with instruction, and the world with amazement. For that is what he means by the phrase, "in every place." And he did not say, "your faith is reported abroad," but, "has sounded out." Just as every nearby place is filled with the sound of a loud trumpet, so the report of your courage is loud. It sounds out in the same way, and is enough to fill the world and to fall with equal sound on all those around it. For great actions are praised more loudly in the place where they happened. Far away, they are indeed praised, but not as much.

BUT THAT WAS NOT THE CASE WITH YOU: Instead, the sound of your good reputation spread through every part of the earth. And how do we know, someone says, that these words were not an exaggeration? For the nation of the Macedonians, before the coming of Christ, was famous and honored everywhere, even more than the Romans. And people admired the Romans for this reason: they had taken the Macedonians captive. For the deeds of the Macedonian king went beyond all report. He set out from a small city, yet he conquered the world. Therefore the Prophet also saw him as a winged leopard, showing his speed, his force, his fiery nature, and how he suddenly, in a sense, flew over the whole world with the trophies of his victory. And they say that when he heard from a certain philosopher that there were countless worlds, he groaned bitterly because, though they were numberless, he had not conquered even one. So proud and great-souled he was, and so famous everywhere. And along with the fame of the king, the glory of the nation kept pace also. For he was called Alexander the Macedonian. So what happened there was naturally much talked about as well. For nothing that relates to the famous can be hidden. The Macedonians, then, were not inferior to the Romans.

THIS ALSO CAME FROM THEIR EAGERNESS: As if he were speaking about something alive, he uses the words “has gone forth.” Their faith was so eager and powerful. So, “we do not need to say anything,” he says, “for they themselves report what kind of entrance we had among you.” They do not wait to hear it from us. Instead, people who were not present and did not see it go ahead of those who were present and did see your good deeds. Your deeds were made known everywhere so clearly by report. Therefore, we will not need to stir them to equal zeal by telling about your actions. The very things they should have heard from us, they themselves are talking about, getting ahead of us. And yet, in such cases there is often envy. But the greatness of this matter overcame even that, and they become the heralds of your struggles. And though they were left behind, even so they are not silent, but speak before us. And since they are like this, it is not possible for them to disbelieve our report.

WHAT DOES THIS MEAN: "what kind of entrance we had with you"? It means that our coming was full of dangers and countless threats of death, but none of these things disturbed you. Instead, you stayed close to us as if nothing had happened. You received us after all this as if you had suffered no harm, but had received endless good. For this was the second coming. They went to Berœa and were persecuted. Then, when they came after that, the people received them in such a way as though these troubles had been honors to them. So great was their welcome that they were even ready to lay down their lives for them. The phrase, "what kind of entrance we had," is complex. It contains praise both for them and for Paul and his companions. But he himself has turned this into something that benefits them. And how? He says, "you turned to God from idols, to serve a living and true God." That is, you did it readily. You did it with great eagerness. It did not require much labor to persuade you. "To serve," he says, "a living and true God."

HERE HE ALSO ADDED AN EXHORTATION: which is what someone does when he wants to make his message less offensive. “And to wait for His Son from heaven,” he says, “whom He raised from the dead, even Jesus, who delivers us from the wrath to come.” “And to wait,” he says, “for His Son from heaven” — for Him who was crucified, Him who was buried. We are to wait for Him from heaven. And how is He from heaven? He is the One “whom He raised from the dead.” You see that all these things are present at the same time: the Resurrection, the Ascension, the second Coming, the Judgment, the reward of the righteous, and the punishment of the wicked. “Jesus,” he says, “who delivers us from the wrath to come.” This is at once comfort, exhortation, and encouragement. For if He raised Him from the dead, and He is in heaven, and will come from there, and you believed in Him — for if you had not believed in Him, you would not have suffered so much — this by itself is enough comfort. These people will suffer punishment, as he says in his second epistle, and you will have no small consolation.

AND HE SAYS TO WAIT FOR HIS SON FROM HEAVEN: The fearful things are happening now, but the good things are in the future, when Christ comes from heaven. See how much hope is needed: the One who was crucified has been raised, He has been taken up into heaven, and He will come to judge the living and the dead.

FOR YOU YOURSELVES KNOW: brothers, that our coming to you has not been found vain. But after we had suffered before and been shamefully treated, as you know, at Philippi, we became bold in our God to speak to you the gospel of God in much conflict.

YOUR ACTIONS ALSO WERE TRULY GREAT: yet we did not rely on human speech. But what he says above, he repeats here also: the nature of the preaching was shown from both sides, by the miracles, by the courage of the preachers, and by the zeal and fervor of those who received it. "For you yourselves," he says, "know our coming to you, that it has not been found vain." That is, it was not according to man, nor was it of any ordinary kind. For even though we had just come from great dangers, deaths, and beatings, we immediately entered into more dangers. But, he says, "having suffered before, and been shamefully treated, as you know, at Philippi, we grew bold in our God." Do you see how again he refers everything to God? "To speak to you," he says, "the gospel of God in much conflict." It is not possible to say, "There we were in danger, but here we were not." You yourselves also know how great the danger was, and with how much struggle we were among you. He also says this in his Epistle to the Corinthians: "And I was with you in weakness, and in labor, and in fear, and in much trembling." 1 Corinthians 2:3

Verses 3 and 4. For our encouragement does not come from error, or from uncleanness, or from deceit. Instead, just as God has approved us and trusted us with the gospel, so we speak. We do not speak to please people, but God, who tests our hearts.

DO YOU SEE THAT: as I said, he uses their perseverance as proof that the preaching is divine? For if it were not so, if it were a deception, we would not have endured so many dangers that did not even let us catch our breath. You were in trouble, and we were in trouble. What, then, was the reason? Unless something about the things to come had stirred us up, unless we had been convinced that there is a good hope, we would not have faced suffering with even greater eagerness. For who would choose, for the sake of what we have here, to endure so many sufferings, and to live a life of anxiety and danger? Whom would they persuade? For are not these things by themselves enough to trouble the disciples, when they see their teachers in danger? But that was not your case.

FOR OUR APPEAL: that is, our teaching, does not come from error. The matter, he says, is not deceit or trickery, so that we should give it up. It is not about shameful things, like the tricks of jugglers and sorcerers. And, he says, it is not from uncleanness, or in deceit, or for the sake of any uprising, like what Theudas did. But just as we have been approved by God to be entrusted with the Gospel, so we speak, not to please men, but God. Do you see that this is not empty glory? "But God," he says, "tests our hearts." We do nothing in order to please men, he says. For for whose sake should we do these things? Then, after praising them, he says, "Not as wanting to please men," nor seeking the honors that come from men. He adds, "But as we have been approved by God to be entrusted with the Gospel." Unless God had seen that we were free from every worldly motive, He would not have chosen us. Therefore, since He approved us, we remain as we are, as people approved by God. From where did He approve us and entrust us with the Gospel? We appeared approved to God, and so we remain. It is proof of our virtue that we have been entrusted with the Gospel. If there had been anything bad in us, God would not have approved us. But the phrase "He approved us" does not here mean an investigation. What we do by testing, He does without testing. That is, as He found us approved and trusted us, so we speak. This is how those who are approved and entrusted as worthy of the Gospel should speak. We speak not to please men. That is, it is not for your sake that we do all these things. Because he had praised them earlier, so that his words might not come under suspicion, he says:

Verses 5 and 6. For we were never found using flattering words, as you know, nor using a cover for greed—God is witness. Nor were we seeking glory from people, either from you or from others, even though as Apostles of Christ we could have been a burden to you.

FOR NEVER AT ANY TIME: he says, were we found using flattering words. That is, we did not flatter, which is what deceivers do when they want to gain control and rule over others. No one can say that we flattered in order to rule, or that we used flattery for the sake of wealth. About this, which was plain to see, he later calls them as witnesses. “Whether we flattered,” he says, “you know.” But about what was not certain, namely, whether it was done out of greed, he calls God as witness. “Nor seeking glory from men, neither from you nor from others, when we might have been burdensome, as Apostles of Christ.” That is, we were not seeking honors either, or boasting about ourselves, or demanding an escort of guards. And yet, even if we had done this, it would not have been out of character. For if people sent out by kings are honored, much more should we be. And he did not say that we were dishonored, or that we did not receive honors, because that would have been a reproach to them. Instead, he says that we did not seek those honors. So then, if we did not seek them when we could have sought them, not even when the preaching called for it, how could we do anything for the sake of glory? And yet, even if we had sought them, even in that case there would have been no blame. For it is fitting that those who are sent out from God, like ambassadors now coming from heaven, should receive great honor.

BUT BECAUSE WE HAVE SHOWN MORE THAN ENOUGH PATIENCE: we do none of these things, so that we may shut the mouths of our opponents. And no one can say that we act this way toward you, but not toward others. For he says the same thing in his Letter to the Corinthians: "For you put up with it if someone makes slaves of you, if he devours you, if he takes advantage of you, if he lifts himself up, if he strikes you in the face." Second Corinthians 11:20. And again: "His bodily presence is weak, and his speech amounts to nothing." Second Corinthians 10:10. And again: "Forgive me this wrong." Second Corinthians 12:13. There too he shows that he was extremely humble because he suffered so many things. But here he also speaks about money, when we might have been a burden to you as Apostles of Christ.

Verses 7 and 8. But we were gentle among you, like a nursing mother caring for her own children. In the same way, because we loved you deeply, we were glad to share with you not only the gospel of God, but also our own lives, because you had become very dear to us.

"But we were gentle," he says. We showed nothing offensive or troublesome, nothing unpleasant or boastful. And the phrase "in the midst of you" is like saying, "We were as one of you," not taking a higher place. "As a nurse cares for her own children." That is how a teacher ought to be. Does a nurse flatter her children so that she may gain glory? Does she ask money from her little children? Is she offensive or burdensome to them? Are nurses not often more patient with them than mothers are? Here he shows his affection. "Even so, being affectionately desirous of you," he says. "We are so closely bound to you," he says, "that we not only take nothing from you, but, if necessary, we would even have shared our own souls with you, and would not have refused." Tell me, then, is this a merely human way of thinking? And who is so foolish as to say such a thing? "We were well pleased to impart to you," he says, "not the Gospel of God only, but also our own souls." So this is greater than the other thing. And what is the gain? There is gain from the Gospel, but to give our souls is, in terms of difficulty, a greater thing than that. For simply preaching is not the same as giving one's soul. Preaching is indeed more precious, but the other is harder to do. "We were willing," he says, "if it were possible, even to spend our souls on you." And we would have been willing to do this. For if we had not been willing, we would not have endured the necessity. Since he had praised them, and does praise them, for this reason he says that we do this not by seeking money, or flattering you, or desiring glory. For notice: they had struggled much, and so they ought to be praised and admired in an unusual way, so that they might become more firm. The praise was open to suspicion. For this reason he says all these things, to push away that suspicion. He also mentions the dangers. And again, so that he may not seem to speak of the dangers for that reason, as though he were laboring for them and claiming to be honored because of them, he adds again, since he had to mention the dangers, "Because you had become very dear to us." We would willingly have given our souls for you, because we were deeply attached to you. We do proclaim the Gospel because God commanded it. But we love you so much that, if it were possible, we would even have given our souls.

A PERSON WHO LOVES SHOULD LOVE IN SUCH A WAY THAT: if he were even asked for his soul, and if that were possible, he would not refuse it. I do not mean only if he were asked. I mean that he would even run to offer the gift himself. For nothing, nothing can be sweeter than such love. Nothing painful will happen there. Truly, "a faithful friend is the medicine of life." Sirach 6:16 Truly, "a faithful friend is a strong defense." Sirach 6:14 For what will a true friend not do? What pleasure will he not give? What benefit? What safety? Even if you were to name endless treasures, none of them can compare to a true friend. And first let us speak of the great delight of friendship itself. A friend rejoices when he sees his friend, and overflows with joy. He is bound to him in a union of soul that gives unspeakable pleasure. And if he only remembers him, his mind is stirred and carried away.

I AM SPEAKING ABOUT TRUE FRIENDS: people who are of one soul, who would even die for each other, and who love each other deeply. Do not think my argument is proved wrong by thinking about people who barely love each other, who only share meals, and who are friends in name only. If anyone has a friend like the one I am describing, he will admit that my words are true. Even if he sees his friend every day, he is not tired of it. For his friend, he prays for the same things he prays for himself. I know a man who called on holy men for his friend’s sake and begged them to pray first for his friend, and then for himself. A good friend is so precious that, because of him, times and places also become dear to us. For just as shining bodies spread their light to the nearby places, so friends also leave a grace of their own in the places where they have been. And often, when friends were absent, as we stood in those places, we have wept; and remembering the days we spent together, we have sighed. It is not possible to describe in words how great a pleasure friendship with friends gives. Only those who have experienced it know. From a friend we can both ask a favor and receive one without suspicion. When they urge anything on us, then we feel indebted to them; but when they are slow to do this, then we are sad. We have nothing that is not theirs. Often, though we despise everything here, for their sake we are not willing to depart from here; and we long for them more than for the light.

FOR: truly, a friend is more desirable than light. I mean a real friend. And do not be surprised. It would be better for the sun to go out than for us to be deprived of friends. It is better to live in darkness than to be without friends. And I will tell you why. Many people who see the sun are still in darkness, but those who have many friends can never be without help, even in trouble. I mean spiritual friends, who value nothing more than friendship. Such was Paul. He would willingly have given his own soul, even without being asked. No, he would even have gone down into hell for them. We ought to love with that same burning devotion.

I WANT TO GIVE YOU AN EXAMPLE OF FRIENDSHIP: Friends, that is, friends according to Christ, are greater than fathers and sons. Do not tell me about the friends of the present day, because this good thing also has passed away along with others. But think about the time of the Apostles. I am not speaking about the leading men, but about the believers in general. "All," he says, "were of one heart and soul; and not one of them said that anything he possessed was his own... and distribution was made to each, as anyone had need." Acts 4:32-35 At that time there were no such words as mine and yours. This is friendship: when a man does not think of his goods as his own, but as his neighbor's; when he sees his possessions as belonging to another; when he cares for his friend's soul as much as for his own, and the friend does the same.

AND WHERE: someone says, is it possible to find such a person? It is because we do not have the will. It is possible. If it were not possible, Christ would not have commanded it. He would not have spoken so much about love. Friendship is a great thing, and how great it is, no one can learn and no speech can describe; only experience itself can teach it. This is what has caused the heresies. This is what makes the Greeks to be Greeks. The one who loves does not want to command or rule. Instead, he would rather be under obligation when he is ruled and commanded. He would rather give a favor than receive one, because he loves, and he feels as if his desire has not yet been satisfied. He is not as pleased when good is done to him as he is when he is doing good. For he wants to put the other person under obligation, rather than be in debt to him. Or rather, he wants both to be indebted to him and to have him indebted to himself. He wants both to give favors and not seem to give them, but instead to be the debtor himself. I think that perhaps many of you do not understand what has been said. He wants to be first in giving benefits, and yet not seem to be first, but rather to be paying back a kindness. This is what God also has done in the case of men. He purposed to give His own Son for us. But so that He might not seem to be giving a favor, but to be indebted to us, He commanded Abraham to offer his son, so that while doing a very great kindness, He might seem to be doing nothing great.

FOR WHEN THERE IS NO LOVE: we both reproach people for the kindnesses we have shown them, and we make small favors seem bigger than they are. But when there is love, we both hide those favors and want to make even great ones seem small, so that we may not seem to have our friend in our debt. Instead, we would seem to be in debt to him, because he is in our debt. I know that most people do not understand what I am saying. The reason is that I am speaking about something that now lives in heaven. So, if I were speaking about some plant growing in India, which no one had ever seen or known, no words could describe it, even if I spoke ten thousand words. In the same way, whatever I say now, I say in vain, because no one will be able to understand me. This is a plant that is planted in heaven. Its branches do not bear heavy clusters of pearls, but a virtuous life, which is far more precious than pearls. What pleasure would you speak of, the shameful or the honorable? The pleasure of friendship is greater than them all, even if you speak of the sweetness of honey. Honey satisfies, but a friend never does, as long as he is truly a friend. No, the desire for him grows more and more, and this pleasure never becomes tiresome. And a friend is sweeter than the present life. So many people, after the death of their friends, have no longer wished to live. With a friend, a person would endure even exile. But without a friend, he would not choose to live even in his own country. With a friend, even poverty is bearable. But without him, both health and riches are unbearable. A friend is another self. I am limited, because I cannot illustrate this with an example. If I did, I would make what has been said seem far less than it should be.

AND THESE THINGS INDEED ARE SO HERE: But from God, the reward of friendship is so great that it cannot be expressed. He gives a reward so that we may love one another, the very thing for which we owe a reward. He says, "Pray, and receive a reward," for that for which we owe a reward, because we ask for good things. He says, "For that which you ask, receive a reward." Fast, and receive a reward. Be virtuous, and receive a reward, though you rather owe a reward. But fathers do the same. When they have made their children virtuous, they then give them a reward besides. For they are debtors, because their children have given them pleasure. So also God acts. He says, "Receive a reward, if you are virtuous, for you delight your Father, and for this I owe you a reward." But if you are evil, not so, for you provoke Him who begot you. Let us not then provoke God, but let us delight Him, so that we may obtain the kingdom of heaven, in Christ Jesus our Lord, to whom be the glory and the strength, world without end. Amen.

Homily 3

Homily 3 on First Thessalonians

1 Thessalonians 2:9-12

FOR YOU REMEMBER: brothers, our labor and travail. We worked night and day, so that we might not burden any of you, as we preached the gospel of God to you. You are witnesses, and God also, how holily and righteously and blamelessly we behaved toward you who believe. As you know, we dealt with each one of you as a father with his own children, exhorting you, and encouraging you, and testifying, so that you should walk worthily of God, who calls you into His own kingdom and glory.

A TEACHER SHOULD DO NOTHING THAT HELPS THE SALVATION OF HIS DISCIPLES WITH A SENSE OF BEING BURDENED: For if the blessed Jacob endured hardship night and day while watching his flocks, much more should the one entrusted with the care of souls endure every toil, even if the work is laborious and lowly. He should look to one thing only: the salvation of his disciples, and the glory that rises from it to God. See then Paul, a man who was a preacher, an Apostle of the world, and raised to so great an honor. Yet he worked with his hands so that he might not be burdensome to his disciples.

FOR YOU REMEMBER: he says, my brothers, our labor and travail. He had said before, "We might have been burdensome as the Apostles of Christ," as he also says in the Epistle to the Corinthians, "Do you not know that those who minister about sacred things eat of the things of the Temple? Even so also Christ ordained that those who proclaim the Gospel should live of the Gospel" (1 Corinthians 9:13-14). "But I," he says, "would not." Instead, I labored. And he did not merely work, but with much diligence. Observe, then, what he says. He has not said, "the benefits received from me," but, "our labor and travail." "For working night and day, that we might not burden any of you, we preached to you the Gospel of God." And to the Corinthians he said a different thing: "I robbed other Churches, taking wages from them, that I might minister to you" (2 Corinthians 11:8). And yet even there he worked, but of this he made no mention. Instead, he pressed what was more striking, as if he had said, "I was maintained by others when ministering to you." But here it is not so. But what? "Working night and day." And there indeed he says, "And when I was present with you, and was in want, I was not a burden on any man," and, "I took wages that I might minister to you" (2 Corinthians 11:8-9). And here he shows that the men were in poverty, but there it was not so.

FOR THIS REASON: he often appeals to them as witnesses. "You are witnesses," he says, "and God also." God was worthy to be believed, but this other witness gave them even fuller assurance. For that was uncertain to those who did not know it, but this was beyond doubt to everyone. For do not ask whether it was Paul who said these things. He gives them assurance far beyond what was necessary. Therefore he says, "You are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you who believe." It was proper to praise them again. For this reason, he sets these things before them, and they were enough to persuade them. For someone who was in need there and received nothing would certainly not receive anything now. "How holily," he says, "and righteously and unblamably we behaved ourselves toward you who believe."

AS YOU KNOW: we urged and comforted each one of you, just as a father does his own children. After speaking above about his conduct here, he now speaks about his love, which went beyond what belonged to his authority over them. What is said here also shows that he was free from pride. Like a father with his own children, he was urging you, encouraging you, and testifying, so that you would walk in a way worthy of God, who calls you into His own kingdom and glory. When he says, "and testifying," he then mentions fathers. Although we testified, it was not in a harsh way, but like fathers. "Each one of you"—how remarkable. In so great a crowd, he left out no one, neither small nor great, neither rich nor poor. "Urging you," he says, that is, urging you to endure. And "comforting and testifying." Since he was urging them, they were not seeking glory; and since they were testifying, they were not flattering them. "That you should walk worthily of God, who calls you into His own kingdom and glory." Notice again how, in telling this, he both teaches and comforts. For if He has called them to His kingdom, if He called them to glory, they ought to endure all things. We plead with you, not so that you should grant us some favor, but so that you may gain the kingdom of heaven.

Verse 13. For this reason we also thank God without ceasing: when you received from us the word of the message, that is, the word of God, you accepted it not as the word of men, but as it truly is, the word of God, which is also at work in you who believe.

HE SAYS: “No one can say that we did everything without blame, while you, on the other hand, did things unworthy of our way of life.” For when you heard us, you listened so carefully as if you were hearing not men, but God Himself urging you. How is this clear? Just as he shows, from his own troubles, their witness, and the way he behaved, that he did not preach with flattery or empty glory, so also from their sufferings he shows that they received the word rightly. For how else, he says, would you have endured such dangers, unless you had heard as if God were speaking? And notice his dignity.

Verses 14, 15, and 16. For you, brothers, became imitators of the churches of God that are in Judea in Christ Jesus. For you also suffered the same things from your own countrymen, just as they did from the Jews, who both killed the Lord Jesus and their own prophets, and drove us out, and do not please God, and are contrary to all men, forbidding us to speak to the Gentiles so that they may be saved, to fill up their sins always. But the wrath has come upon them to the uttermost.

"For you," he says, "became imitators of the Churches of God that are in Judea." This is a great comfort. He says that it is no wonder they should do these things to you, since they also did them to their own countrymen. And this too is no small proof that the preaching is true: even Jews were able to endure all things. "For you also," he says, "have suffered the same things from your own countrymen, just as they did from the Jews." There is something more in his words, "as they also did in Judea." It shows that everywhere they rejoiced, as people who had fought nobly. Therefore he says that you also suffered the same things. And again, what wonder is it if they dared to do such things to you also, when they even dared to do such things to the Lord?

Do you see how he presents this as something that brings great comfort? He keeps coming back to it. If you look closely, you can find this in almost all his Letters. In many different ways, and whenever there is a time of testing, he brings Christ forward. Notice, then, that here also, when he is accusing the Jews, he reminds them of the Lord and of the Lord's sufferings. He knows very well that this is a matter of the greatest comfort.

HE SAYS: “They both killed the Lord.” But perhaps someone might say they did not know Him. They certainly did know Him. What then? Did they not also kill and stone their own prophets, whose books they still carry with them? And they did not do this for the sake of the truth. So this is not only a comfort in times of trial. It is also a reminder not to think that the Jews did these things for the sake of the truth, and so be troubled because of it. “And drove out us,” he says. “We also,” he says, “have suffered countless evils.” “And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved.” He says they are “contrary to all men.” How? Because if we ought to speak to the whole world, and they forbid us, then they are the common enemies of the world. They have killed Christ and the prophets. They insult God. They are the common enemies of the world. They drive us out when we come for their salvation. So what is surprising if they have done these things to you also, when they have done them even in Judea? “Forbidding us to speak to the Gentiles, that they might be saved.” So, to hinder the salvation of all is a mark of envy. “To fill up their sins always. But the wrath has come upon them to the uttermost.” What does “to the uttermost” mean? These things are no longer like the former things. Here there is no going back, and no limit. But the wrath is near at hand. How is this clear? From what Christ foretold. For it is not only a comfort to have others share in our sufferings, but also to hear that our persecutors will be punished. And if the delay is painful, let this be a comfort: they will never raise their heads again. Or rather, he has shortened the sense of delay by saying, “the wrath,” showing that it was due long ago, and had already been determined and predicted.

Verse 17. But we were separated from you for a short time in person, not in heart. We made even greater effort, with strong desire, to see your face.

HE DID NOT SAY: "separated," but something much stronger. Earlier he had spoken about flattery, showing that he did not flatter them and did not seek glory. Here he speaks about love. Since he had said earlier, "as a father to his children," and "as a nurse," here he uses another expression: "being made orphans." This is a term used for children who have lost their fathers. And yet, it was really they who were made orphans. "No," he says, "but we were." For if anyone would look at our longing, they would see that just as little children without a protector, after suffering an untimely loss, long for their parents, not only because of natural feeling itself, but also because they are left alone, so we truly feel the same way. By this also he shows his own deep sadness because of being separated from them. And, he says, we cannot say that we have waited a long time, but only a short time, and that only in presence, not in heart. For we always have you in our mind. See how great his love is! Although he always had them in his heart, he still wanted their presence face to face. Do not tell me about your highest philosophy. This is truly burning love: to see, to hear, and to speak. And this can be very helpful. "We endeavored the more exceedingly." What does "more exceedingly" mean? He either means, "We are very strongly attached to you," or, more likely, "Since we were bereaved for a time, we made every effort to see your face." Notice the blessed Paul. When he could not satisfy his longing by going himself, he did so through others. For example, he sent Timothy to the Philippians, and again the same man to the Corinthians, keeping fellowship with them through others when he could not be there himself. For in loving them, he was like someone out of his mind, unable to be held back or to control himself in his affection.

Verse 18. Therefore we wanted very much to come to you.

THIS IS PART OF LOVE: Yet here he mentions no other need except that we might see you. I, Paul, tried to come once and again, but Satan hindered us.

What are you saying? Does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him, in Romans 15:22. And elsewhere Luke says that the Spirit hindered them from going into Asia, in Acts 16:7. And in the Epistle to the Corinthians he says that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations. For when a plot was formed against him by the Jews, it says, he was detained three months in Greece. But it is another thing to remain for the sake of the divine arrangement, and willingly. For there he says, "Therefore, having no more place in these parts," in Romans 15:23, and, "To spare you I held back from coming to Corinth," in 2 Corinthians 1:23. But here there is nothing of this sort. But what? That Satan hindered him. "Even I, Paul," he says, "both once and again." Observe how ambitious he is, and what a display he makes in his willingness to show that he loved them most of all. "I, Paul," he says, instead of, "Although no others." For they indeed were only willing, but I even attempted it.

Verse 19. For what is our hope, or joy, or crown of boasting? Is it not even you, in the presence of our Lord Jesus at His coming?

ARE THE MACEDONIANS: tell me, your hope, O blessed Paul? Not these alone, he says. Therefore he has added, “Are not you also?” For what, he says, is our hope, or joy, or crown of glorying? Observe these words. They are the words of women, inflamed with tenderness, talking to their little children. “And crown of glorying,” he says. For the name of crown was not sufficient to express the splendor, but also of glorying. What fiery warmth is this! Never could either mother or father, yes, even if they came together and joined their love, have shown their own affection to be equal to that of Paul. “My joy and crown,” he says, that is, “I rejoice in you more than in a crown.” For consider how great a thing it is that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said “you,” but “you also,” together with the others.

Verse 20. For you are our glory and our joy.

THEREFORE: when we could no longer endure it, we thought it best to be left alone at Athens. Instead of saying, "we chose." And we sent Timothy, our brother and God's minister and our fellow worker in the gospel of Christ.

AND HE SAYS THIS NOT TO PRAISE TIMOTHY: but to honor them, because he sent them the fellow worker and minister of the Gospel. It is as if he had said, "After taking him away from his work, we have sent to you God's minister and our fellow worker in the Gospel of Christ."

TO STRENGTHEN YOU AND TO COMFORT YOU CONCERNING YOUR FAITH:

Verse 3. So that no one may be shaken by these afflictions.

What then does he say here? He says this because the trials of the teachers trouble their disciples, and at that time he himself had fallen into many trials. He also says this himself: “Satan hindered us,” saying it again and again. He says, “I wanted to come to you both once and again, and I was not able,” and this was proof of great force against him. It was natural that this should trouble them, because people are not as troubled by their own trials as they are by the trials of their teachers. In the same way, a soldier is not as troubled by his own hardships as when he sees his general wounded. “To establish you,” he says, not because they were lacking in faith at all, or because they needed to learn anything.

AND TO STRENGTHEN YOU IN YOUR FAITH: so that no one would be shaken by these afflictions; for you yourselves know that we are appointed for this.

Verse 4. For truly, when we were with you, we told you ahead of time that we would suffer affliction. And that is what happened, as you know.

YOU SHOULD NOT BE TROUBLED: he says, because nothing strange or unexpected is happening. That was enough to lift them up. Do you see that this is also why Christ told His disciples beforehand? Hear Him say, “Now I have told you before it comes to pass, so that when it has come to pass, you may believe.” John 14:29 For it brings great comfort to people when they have heard from their teachers what is going to happen. If a sick person hears from his physician that this or that is happening, he is not very troubled. But if something happens unexpectedly, so that the physician also seems at a loss, and the sickness seems beyond his skill, then the sick person is distressed and troubled. It is the same here. Since Paul knew this beforehand, he told them in advance, “We are about to be afflicted,” as indeed it happened, and as you know. He not only says that this did happen, but also that he foretold many things, and they happened. “For this we are appointed.” So then, you should not be troubled or upset, not only about the past, but not even about the future, if anything like this should happen, because for this we are appointed.

MORAL: Let us listen, all who have ears to hear. This is what the Christian is appointed for. For this is said about all the faithful: "We are appointed for this." But we act as if we were appointed for comfort, and we think it is strange if we suffer anything. Yet why should we think anything is strange? For no time of trouble or temptation has come upon us except what is common to mankind. It would be a fitting time for us to say to you, "You have not yet resisted to blood, striving against sin," Hebrews 12:4. Or rather, it is not fitting for us to say this to you. But what should we say? "You have not yet despised riches." For those words were rightly spoken to people who had lost all their possessions. But this is said to those who still keep theirs. Who has been robbed of riches for Christ's sake? Who has been beaten? Who has been insulted? I mean, even with words. What do you have to boast about? What confidence do you have to say anything? Christ suffered so many things for us when we were His enemies. What can we show that we have suffered for Him? Truly, we have suffered nothing, while we have received endless good things from Him. From where, then, will we get confidence on that Day? Do you not know that even a soldier, when he can show countless wounds and scars, will then be able to shine in the presence of the king? But if he has no good deed to show, even if he has done no harm, he will be ranked among the least.

BUT YOU SAY: "It is not a time of war." But if it were, tell me, who would fight? Who would attack? Who would break through the battle line? Perhaps no one. For when I see that you do not despise riches for Christ's sake, how can I believe that you will despise beatings? Tell me, do you bravely endure people who insult you, and do you bless them? You do not. Instead, you disobey. You do not do what brings no danger, and will you endure beatings, where there is great pain and suffering? Do you not know that in time of peace it is right to keep up the training for war? Do you not see those soldiers? Even though no war troubles them, and there is deep peace, they polish their weapons and go out with the trainers who teach them military tactics into the wide, level plains. I might say they keep up the exercises of war every day, with the greatest strictness. Which of our spiritual soldiers has done this? No one. For this reason, when war comes, we become weak and dishonorable, and are easily taken captive by anyone.

But what foolishness is this—not to think that the present time is a season of war—when Paul cries out, "Yes, and all who want to live godly in Christ Jesus will suffer persecution," in 2 Timothy 3:12, and Christ says, "In the world you will have tribulation," in John 16:33. And again the blessed Paul cries out with a loud voice, saying, "Our wrestling is not against flesh and blood," and again, "Stand therefore, having girded your loins with truth," in Ephesians 6:12-14. Tell me, why do you arm us if it is not war? Why do you trouble us for no reason? You put breastplates on soldiers when they are allowed to rest and recover. But someone might say, "Certainly, however, even if it were not war, it would still be right to attend to the matters of war." For the one who thinks about battle in time of peace will be formidable in time of battle. But the one who has no experience in the things of war will be more troubled even in peace. Why is that? Because he will weep over the things he possesses, and since he cannot fight for them, he will be in anguish. For the possessions of those who are cowardly, inexperienced, and dishonorable in war become the property of all who are brave and warlike. So for this reason first, I arm you. But also, our whole life is a season of war. How, and in what way? The devil is always near at hand. Hear what it says: "Like a roaring lion, he walks about, seeking whom he may devour," in 1 Peter 5:8. Countless bodily passions attack us, and it is necessary to list them, so that we may not deceive ourselves in vain. Tell me, what does not war against us? Riches, beauty, pleasure, power, authority, envy, glory, pride. For not only does our own glory war against us, keeping us from coming down to humility, but the glory of others also wars against us, leading us to envy and ill will. And what about their opposites—poverty, dishonor, being despised, being rejected, having no power? These things too are in us. But from other people come wickedness, plots, deceits, slanders, and countless attacks. In the same way, from the demons come principalities, powers, the world rulers of this darkness, and spiritual hosts of wickedness. Some of us are rejoicing, others are grieving, and both are departures from the right course. Health and sickness also war against us. From what direction will a man not fall into sin? Do you want me to tell you from the beginning, starting immediately with Adam? What took the first-created man captive? Pleasure, eating, and the love of rule. What took captive the son who came next after him? Resentment and envy. What took captive those in the time of Noah? Fleshly pleasures, and the evils that come from them. What took captive his son? Insolence and irreverence. What took captive the people of Sodom? Insolence, lust, and fullness of bread. But often poverty also has this effect. For this reason a certain wise man said, "Give me neither poverty nor riches," in Proverbs 30:8. However, it is neither poverty nor riches, but the will that cannot use either of them rightly. "Recognize," he says, "that you pass through the midst of snares," in Sirach 9:13.

THE BLESSED PAUL SPOKE VERY WELL WHEN HE SAID: "We are appointed for this." He did not say only that we are tempted, but that we are appointed for this, as if he had said, "This is what we were born for." This is our work. This is our life. And do you look for rest? No executioner is standing over us, tearing our sides and forcing us to offer sacrifice. But the desire for riches, and for having more, is right here, tearing out our eyes. No soldier has lit a fire or put us on a gridiron. But even more than that, the flames of the flesh set our souls on fire. No king is here, promising countless rewards and putting pressure on us. But the craving for glory is here, exciting us even more cruelly than he would. This is a great war, truly an exceedingly great war, if we would stay watchful.

THE PRESENT TIME ALSO HAS ITS CROWNS: Listen to Paul as he says, "From now on there is laid up for me the crown of righteousness, which the righteous Judge will give me... and not only to me, but also to all those who have loved His appearing." 2 Timothy 4:8 When you have lost a beloved and only son, whom you were raising in great wealth and with good hopes, and who was the only one to receive your inheritance, do not complain. Instead, give thanks to God, and glorify Him who has taken him. In this way you will not be less than Abraham. For just as he gave his son to God when God commanded it, so you also have not complained when God has taken your son. Have you fallen into a serious sickness? Do many come and urge you to use remedies for the trouble, some by charms, some by amulets, and others by other things? Have you endured it firmly and without giving in, because of the fear of God? Would you choose to suffer everything rather than agree to any of those idolatrous practices? This brings you the crown of martyrdom. Do not doubt it. I will tell you how and by what means. Just as a person endures the pains of torture firmly so as not to worship the image, so you also endure the sufferings of your disease so as not to need any of those remedies that the other person offers, or to do the things he prescribes. But those pains are more violent. Yes, but these last longer, so that in the end it is the same. No, often these are even more violent too. Tell me, when a fever is raging and burning within you, and you reject the charm that others recommend to you, have you not tied on yourself the crown of martyrdom?

AGAIN: has anyone lost money? Many advise you to go to diviners. But you, because you fear God and because it is forbidden, choose not to get your money back rather than disobey God. You have a reward equal to the person who has given money to the poor, if, after losing it, you give thanks. And when you are able to go to diviners, you refuse to get it back in that way, choosing rather not to receive it than to receive it in that way. For just as he, from fear of God, has given everything to the needy, so you also, from fear of God, when people have robbed you, have not gotten it back.

WE ARE THE ONES WHO CONTROL WHETHER WE HARM OURSELVES OR DO NOT HARM OURSELVES: If you want, let us make the whole matter clear by looking at theft itself. A thief has broken through the wall. He has rushed into the room. He has carried off expensive gold vessels and precious stones. In short, he has emptied your whole treasure and has not been caught. This is painful, and it seems to be a loss. But even now it is not yet a loss in itself. It depends on you whether you make it a loss or a gain. And how, you ask, can this be a gain? I will try to show you how. If you are willing, it will be a great gain. But if you are unwilling, the loss will be worse than what has happened. For in the case of craftsmen, when material lies before them, the one who is skilled in his craft uses it well. But the one who is unskilled ruins it and makes it a loss to himself. So it is in these matters also. How then will it be a gain? If you give thanks to God. If you do not cry out in bitter grief. If you speak the words of Job: "The Lord gave, and the Lord has taken away." "Naked I came out of my mother's womb, and naked I will also go away." Job 1:21, Septuagint

What are you saying? "The Lord has taken it away"? A thief took it away, so how can you say, "The Lord has taken it away"? Do not be surprised. Even Job said, about things the devil took away, "The Lord has taken these away." So should you not also say, about what the thief took, "The Lord has taken it away"? Tell me, whom do you admire? The one who has given all his goods to the poor, or Job because of these words? Is the man who did not give at that time inferior to the one who has given alms? Do not say, "I feel no thankfulness. This was not done with my consent, or my knowledge, or my will. The robber took it. What reward will I have?" These things also did not happen to Job with his knowledge or his will. For how could they have? Nevertheless, he struggled on.

AND IT IS IN YOUR POWER TO RECEIVE AS GREAT A REWARD AS IF YOU HAD CAST IT AWAY WILLINGLY: And perhaps we admire this man more, the one who thankfully suffers wrong, than the one who gives freely. And why? Because the latter is fed with praises, and supported by conscience, and has good hopes. And having first borne bravely the loss of his goods, he then cast them away. But the former, while still bound to them, was forcibly deprived of them. And it is not the same thing to be first led to part with riches, and in that way to bestow them, as it is to be deprived of them while still longing for them. If you will say these words, you will receive many times as much, and even more than Job. For he received twice as much here, but to you Christ has promised a hundredfold. Out of fear of God, have you refrained from blaspheming? Have you kept from turning to diviners? Though you suffered wrong, have you been thankful? You are like one who despises wealth, for you could not have done this if you had not first despised it. And it is not the same thing to practice contempt for riches over a long time, and all at once to bear a loss that has happened. Thus the loss becomes gain, and you will not be injured, but even benefited by the devil.

But how does the loss become especially painful? When you lose your soul. Tell me, the thief has taken away your possessions. Will you take away your own salvation? Therefore, while you grieve over the harms others have done to you, why do you throw yourself into even greater harms? Perhaps he has brought you into poverty. But you, in a twisted way, harm yourself in things that lead to destruction. He has taken away things outside of you, things that later would have flown away from you even against your will. But you take away from yourself the eternal riches. The devil has grieved you by taking away your wealth. You also should grieve him, and not please him. If you go to diviners, you please him. If you give thanks to God, you strike him a death-blow.

AND SEE WHAT HAPPENS: You still will not find it if you go to the diviners, for it is not in their power to know. And even if by some chance they have told you, you also lose your own soul besides, and you will be derided by your brothers, and again will lose it wretchedly. For the demon, knowing that you cannot bear your loss, but for the sake of these things deny even your God, gives you wealth again, so that he may have an opportunity to deceive you again and make you fall away. And if the diviners tell you, do not wonder. The demon is without body. He goes about everywhere. It is he who arms the robbers themselves. For these things do not take place without the demon. Therefore, if he arms them, he also knows where it is deposited. He is not ignorant of his own ministers. And this is not wonderful. If he sees you grieving at the loss, he adds yet another to it. If he sees you laughing at it and despising it, he will stop this course. For as we do to our enemies those things by which we grieve them, but if we see that they do not grieve, we from now on stop, as being unable to plague them, so the devil does also.

What are you saying? Do you not see those who sail on the sea? When a storm comes up, they do not think about their wealth. They even throw their possessions overboard. O man, what are you saying? Are you helping the storm and the shipwreck? Before the wave has taken away your wealth, do you throw it away with your own hands? Why do you ruin yourself before the shipwreck comes? A country man with no experience in the dangers of the sea might say such things. But a sailor, one who truly knows the causes of calm and of storm, would even laugh at someone who talks like that. For he says, "I throw it overboard so that the sea may not overwhelm us." In the same way, a person who is experienced in the events and trials of life, when he sees the storm coming and evil spirits wanting to cause shipwreck, throws overboard even the rest of his wealth. Have you been robbed? Give alms, and you will lighten the ship. Have robbers stripped you? Give what remains to Christ. Then you will bring comfort to your poverty because of your earlier loss. Lighten the ship. Do not cling to what remains, or the vessel may fill with water. To save their bodies, sailors throw their goods overboard, and they do not wait for the attacking wave to overturn the vessel. And will you not stop the shipwreck, so that you may save souls?

PLEASE PUT THIS TO THE TEST: If you do not believe it, then test it, and you will see the glory of God. When something painful happens, give alms at once. Give thanks that it has happened, and you will see how much joy will come over you. For spiritual gain, even if it seems small, is so great that it makes every bodily loss seem unimportant. As long as you have something to give to Christ, you are rich. Tell me, if you were robbed, and then the king came to you and held out his hand, asking to receive something from you, would you not think yourself richer than everyone else? Would you not think so, if the king, even after such great poverty had come on you, was not ashamed of you? Do not be carried away by your wealth. Only master yourself, and you will overcome the devil's attack. It is in your power to gain great profit.

LET US LOOK DOWN ON WEALTH: so that we may not look down on the soul. But how can anyone look down on wealth? Do you not see, in the case of beautiful bodies and those who love them, that as long as they are in sight, the fire is stirred up and the flame burns brightly? But when someone takes them far away, everything is put out and grows quiet. It is the same with wealth. Let no one collect gold, precious stones, or necklaces. When these are seen, they trap the eyes. But if you want to be rich like the people of old, be rich not in gold, but in necessary things, so that you may give to others from what you have on hand. Do not love ornament. Wealth like that is both easy for robbers to plot against and something that brings us worries. Let there be not vessels of gold and silver, but stores of bread and wine and oil. Keep these not so they may be sold again to bring in money, but so they may be given to those who need them. If we keep ourselves away from these excesses, we will obtain the heavenly goods. May God grant that we may all obtain them, in Jesus Christ our Lord, with whom, etc.

Homily 4

Homily 4 on First Thessalonians

1 Thessalonians 3:5-8

FOR THIS CAUSE I ALSO: when I could no longer endure it, sent so that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain. But when Timothy came even now to us from you, and brought us glad tidings of your faith and love, and that you always have good remembrance of us, longing to see us, just as we also long to see you, for this cause, brothers, we were comforted over you in all our distress and affliction through your faith. For now we live, if you stand fast in the Lord.

A QUESTION IS BEFORE US TODAY: It is widely debated and is drawn from many sources. But what is this question? He says, "For this reason, when I could no longer endure it, I sent Timothy so that I might know your faith." What are you saying? He knew so many things. He heard words that cannot be spoken. He even went up to the third heaven. Did he not know this, even while he was in Athens? And yet the distance was not great, nor had he been away from them for long. For he says, "Being separated from you for a short time." He did not know the condition of the Thessalonians, but was forced to send Timothy to learn about their faith, lest, he says, "the tempter had tempted you, and our labors should be in vain."

WHAT: then, is one to say? That the saints did not know all things. A person could learn this from many examples, both from the earlier saints and from those who came after them. For example, Elisha did not know about the woman, as in 2 Kings 4:27. Elijah also said to God, "I alone am left, and they seek my life." Therefore he heard from God, "I have left for myself seven thousand men," as in 1 Kings 19:10 and 18. Samuel too, when he was sent to anoint David, was told by the Lord, "Do not look at his appearance, nor at the height of his stature, because I have rejected him. For God does not see as man sees; for man looks at the outward appearance, but God looks at the heart," as in 1 Samuel 16:7.

THIS HAPPENS BECAUSE GOD TAKES GREAT CARE: How, and in what way? It is for the sake of both the saints themselves and those who believe in them. Just as He allows persecutions, so He also allows them to be ignorant of many things, so that they may remain humble. For this reason Paul also said, "There was given to me a thorn in the flesh, a messenger of Satan to buffet me, so that I should not be exalted too much." 2 Corinthians 12:7 And it is also so that others may not have overly great thoughts about them. For if people thought they were gods because of their miracles, they would think that much more if they had continued always knowing all things. Paul says this too: "Lest any man should account of me above that which he sees me to be, or hears from me." 2 Corinthians 12:6 And hear Peter also, when he healed the lame man, saying, "Why are you looking at us, as if by our own power or godliness we had made him walk?" Acts 3:12 And if, even while they were saying and doing these things, and from these few and small miracles, such wrong ideas were produced, they would have been produced much more by greater miracles.

BUT THESE THINGS WERE ALLOWED FOR ANOTHER REASON ALSO: It was so that no one could say they did those great deeds because they were something other than human, and so make everyone lazy. He shows their weakness, so that by their foolishness he might cut off every excuse for shamelessness. For this reason he is ignorant, and for this reason also, even after deciding, he often does not come, so that they might see there were many things he did not know. So great benefit came from this. For if some were still saying, "This man is that power of God which is called Great," Acts 8:10, and some said, "It is this person," or, "that person," then if these things had not been so, what would they not have thought?

BUT HERE: however, he seems to be criticizing them. But it is actually the opposite. It even shows their admirable conduct, and it proves how severe their trials were. How? Listen. For if you first say, "We are appointed for this," and, "Let no one be shaken," why then do you send Timothy, fearing that something might happen that you would not want? He did this because of his great love. For people who love deeply are suspicious even when things are safe, because their affection is so great. But this was caused by the severity of their trials. For he means, "I did say that we are appointed for this, but the intensity of the trials frightened me." Therefore he did not say, "I am sending him because I condemn you," but, "When I could no longer endure it," which is really an expression of love.

WHAT DOES THIS MEAN: "Lest somehow the tempter had tempted you"? Do you see that being shaken by afflictions comes from the devil and from his deception? For when he cannot shake us directly, he takes another way. He shakes the weaker kind through us. This shows very great weakness, and the kind that allows no excuse. That is what he did in the case of Job, after he stirred up Job's wife. "Speak some word against the Lord," she says, "and die." Job 2:9, Septuagint. See how he tempted her.

BUT WHY HAS HE NOT SAID: "shaken," but "tempted"? Because, he says, I only suspected this much: that you had been tempted. He does not call his temptation a wavering. For the one who gives in to his attack is shaken. What a remarkable thing. How great Paul's love is. He paid no attention to afflictions or to plots against him. For I think that he stayed there then, as Luke says, that he remained in Greece for three months, when the Jews made a plot against him. Acts 20:3

SO HIS CONCERN WAS NOT FOR HIS OWN DANGERS: but for his disciples. Do you see how he went beyond every natural parent? In our sufferings and dangers, we forget everything else. But he was so fearful and anxious for his children that he sent Timothy to them. Timothy was the only one he had for comfort, his companion and fellow worker, and he sent him even in the middle of dangers.

AND HE SAYS THAT OUR LABOR SHOULD BE IN VAIN: Why? For even if they were turned aside, it was not through your fault, not through your negligence. But nevertheless, even if this were so, I think, because of my great love for the brothers, that my labor had been made vain.

I WAS AFRAID THAT SOMEHOW THE TEMPTER MIGHT HAVE TEMPTED YOU: But he tempts people without knowing whether he will defeat them. So then, if he attacks us even though he does not know, should not we stay watchful, since we know that we will completely overcome him? That he does attack us even when he does not know the outcome, he showed in the case of Job. For that evil demon said to God, "Have You not put a hedge around what he has inside and outside? Take away his possessions, and surely he will bless You to Your face." Job 1:10-11, Septuagint He tests a person. If he sees anything weak, he attacks. If he sees strength, he holds back. And he says, "that our labor might be in vain." Let us all hear how Paul labored. He does not say "work," but "labor." He does not say, "and that you might be lost," but, "that our labor might be in vain." So even if something had happened, it would have happened for some reason. But the fact that it did not happen was a great wonder. "We expected these things," he says, "but the opposite happened." For not only did we receive from you no added affliction, but even comfort.

BUT WHEN TIMOTHY HAD JUST NOW COME TO US AND BROUGHT US GOOD NEWS ABOUT YOUR FAITH AND LOVE: He says, “brought us good news.” Do you see Paul’s great joy? He does not say, “brought us word,” but “brought us good news.” He thought their firmness and love were such a great blessing. For it was necessary that if the one remained firm, the other must also be firm. And he rejoiced in their love, because it was a sign of their faith. “And that you always have good remembrance of us,” he says, “longing to see us, just as we also long to see you.” That is, you remember us with praise. Not only when we were present, or when we were working miracles, but even now, when we are far away, and are being scourged, and are suffering countless evils, you still remember us well. Hear how disciples who remember their teachers well are praised, and how they are called blessed. Let us imitate them. For we help ourselves, not those whom we love. “Longing to see us,” he says, “just as we also long to see you.” This also encouraged them. For to a person who loves, it is a great comfort and consolation to know that the one he loves knows that he is loved.

FOR THIS CAUSE: brothers, we were comforted over you in all our distress and affliction through your faith. For now we live, if you stand fast in the Lord. What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected toward all as truly toward his own members? Who now would be able to break forth into such speech? Or rather, who will ever be able even to have such a thought? He did not require them to be thankful to him for the trials that he suffered for them. Rather, he was thankful to them that they were not moved on account of his trials. As if he had said, "It was to you rather than to us that injury was done by those trials. You were tempted rather than we, you who suffered nothing, rather than we who suffered." Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction, and not in this affliction only. For nothing else can touch a good teacher, as long as his disciples are doing well. Through you, he says, we were comforted. You confirmed us. And yet the reverse was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. "You have anointed us," he says. "You have caused us to breathe again. You have not suffered us to feel our trials." And he has not said, "We breathe again," nor, "We are comforted," but what? "Now we live," showing that he thinks nothing is either trial or death but their stumbling, whereas their advancement was even life. How else could anyone have set forth either the sorrow for the weakness of one's disciples, or the joy? He has not said, "We rejoice," but, "We live," the life to come.

WITHOUT THIS: we do not even consider living to be life. This is how teachers should feel, and this is how disciples should feel. Then nothing will ever be out of order. Then, softening the statement even more, see what he says.

Verses 9 and 10. For what thanks can we give back to God for you, for all the joy we have because of you before our God? Night and day we pray very earnestly that we may see your face and complete what is lacking in your faith.

HE SAYS: “You are not only the cause of life for us, but also of great joy. It is such great joy that we cannot properly thank God for it. We consider your good conduct to be a gift from God. You have shown us such kindness that we think it is from God. Or rather, it truly is from God. For this kind of attitude does not come from a human soul or from human carefulness.”

"Night and day," he says, "we pray most earnestly." This too is a sign of joy. For just as a farmer, after hearing that the land he himself has worked is loaded with heads of grain, longs to see such a pleasant sight with his own eyes, so Paul longed to see Macedonia. "Praying exceedingly" shows how great his desire was: that we might see your face and complete what is lacking in your faith.

HERE THERE IS A GREAT QUESTION: For if now you live because they stand fast, and Timothy brought you glad tidings of their faith and love, and you are filled with so much joy that you are not able to give thanks to God worthily, how do you say here that there are deficiencies in their faith? Were those words then words of flattery? By no means. Far be it. For earlier he testified that they endured many conflicts, and were no worse disposed than the Churches in Judea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it was fitting for them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith. And for this reason he has explained himself in this way, and has not said, "that you should be confirmed." In that place indeed he feared concerning the faith itself: "I have sent," he says, "Timothy to confirm you." But here he says, "to perfect what is lacking," which is more a matter of teaching than of confirming. As he also says elsewhere, "that you may be perfected to every good work"; from 1 Corinthians 1:10, or 2 Timothy 3:17. Now the perfected thing is one in which there is some little deficiency. For it is that which is brought to perfection.

Verses 11 and 12. Now may our God and Father Himself, and our Lord Jesus Christ, direct our way to you. And may the Lord make you increase and overflow in love for one another and for all people, just as we also do toward you.

THIS IS PROOF OF OVERFLOWING LOVE: he not only prays for them by himself, but even includes his prayer in his letters. This shows a burning soul, one that truly cannot be held back. It is also proof that prayers were being made there as well. At the same time, it is also an excuse, because it shows that they did not go to them by choice or from laziness. It is as if he had said, “May God Himself shorten the temptations that trouble us everywhere, so that we may come straight to you.” “And the Lord make you increase and abound.” Do you see the irresistible intensity of love shown in his words? “Make you increase and abound” means “cause you to grow.” It is as if someone were saying that, with a kind of overflowing fullness, he desires to be loved by them. “Even as we do also toward you,” he says. Our part is already done; we pray that your part may also be done. Do you see how he wants love to spread, not only toward one another, but everywhere? For this truly is the nature of godly love: it embraces everyone. If you really love one person, but do not love another, that is human love. But ours is not like that. “Even as we do also toward you.”

Verse 13. So that He may make your hearts firm and blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints.

HE SHOWS THAT LOVE BRINGS BENEFIT TO THE PEOPLE WHO LOVE: not to the people who are loved. “I want this love,” he says, “to abound, so that there may be no blemish.” He does not say, “to establish you,” but “your hearts.” For evil thoughts come out of the heart, as Matthew 15:19 says. It is possible to be a bad person without doing anything outwardly. For example, a person may have envy, unbelief, deceit, joy at evils, a lack of love, or twisted doctrines. All these things come from the heart, and to be free from these things is holiness. Chastity is especially called holiness, because fornication and adultery are also uncleanness. But in a broader sense, all sin is uncleanness, and every virtue is purity. For it says, “Blessed are the pure in heart,” in Matthew 5:8. By “the pure,” He means those who are pure in every way.

KNOW THIS ALSO: other things can pollute the soul, and no less than these. To hear that wickedness defiles the soul, listen to the prophet, who says, "O Jerusalem, wash your heart from wickedness." Jeremiah 4:14 And again, "Wash yourselves, make yourselves clean, and put away wickedness from your souls." Isaiah 1:16, Septuagint He did not say fornications, so that not only fornication, but other things also defile the soul.

"To make your hearts firm," he says, "blameless in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." Therefore, Christ will be Judge at that time. But we will stand to be judged not only before Him, but also before the Father. Or does he mean this instead: to be blameless before God, as he always says, "in the sight of God"? For this is sincere virtue—not virtue in the sight of men.

SO IT IS LOVE THAT MAKES PEOPLE BLAMELESS: Love really does make people blameless. Once, when I was speaking about this with someone, I said that love makes people blameless, and that love for our neighbor does not allow any sin to enter. As I continued my discussion and went through the other points, one of my acquaintances interrupted and said, "What then about fornication? Is it not possible both to love and to commit fornication? In fact, does this not come from love?" Covetousness, adultery, envy, harmful plots, and everything of that kind can be stopped by love for one's neighbor; but what about fornication? he said. So I told him that love can stop even this. For if a man should love a woman who commits fornication, he will try both to draw her away from other men and not to add to her sin himself. So, to commit fornication with a woman is the act of someone who greatly hates the woman with whom he commits it. But one who truly loved her would pull her away from that shameful practice. And there is not, there is not any sin that the power of love cannot consume like fire. For it is easier for a worthless bundle of sticks to resist a great fire than for the nature of sin to resist the power of love.

SO LET US PLANT THIS IN OUR OWN SOULS: so that we may stand with all the saints. For they all pleased God by their love for their neighbor. Why was Abel killed, and yet did not kill? It was because of his deep love for his brother; he could not even allow such a thought. Why did Cain receive the destroying plague of envy? For I will no longer call him Abel’s brother. It was because the foundations of love had not been firmly set in him. Why did the sons of Noah receive a good reputation? Was it not because they deeply loved their father and could not bear to see his nakedness exposed? And why was the other son cursed? Was it not because he did not love him? And why did Abraham receive a good reputation? Was it not because of love, in what he did for his nephew? And in what he did in his prayer for the people of Sodom? For the saints were strongly, strongly moved with love and with compassion.

PLEASE CONSIDER THIS: Paul, the man who was bold in the face of fire, hard as adamant, firm and unshaken, compact on every side, riveted in the fear of God, and inflexible. For he said, "Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?" Romans 8:35. He was bold in the face of all these things, and of earth and sea. He laughed to scorn the adamantine gates of death. Nothing ever withstood him. Yet when he saw the tears of some whom he loved, he was so broken and crushed, this adamantine man, that he did not even hide his feelings, but said at once, "What are you doing, weeping and breaking my heart?" Acts 21:13. What are you saying? Tell me. Did a tear have the power to crush that soul of adamant? Yes, he says, for I hold out against all things except love. This prevails over me and subdues me. This is the mind of God. An abyss of water did not crush him, and a few tears crushed him. "What are you doing, weeping and crushing my heart?" For great is the force of love. Do you not see him weeping again? Why do you weep? Tell me. "For the space of three years," he says, "I did not cease to admonish every one night and day with tears." Acts 20:31. From his great love he feared lest some plague should be introduced among them. And again, "For out of much affliction and anguish of heart I wrote to you with many tears." 2 Corinthians 2:4.

And what did Joseph do? Tell me. That firm man stood up against so great a tyranny. He appears so noble against so great a flame of love. He so battled and overcame the madness of his mistress. For what was not there then to charm him? A beautiful person, the pride of rank, the costliness of garments, the fragrance of perfumes. For all these things know how to soften the soul. And there were words softer than all the rest. For you know that a woman who loves, and loves so violently, will say nothing so humble that she will not bring herself to say it, taking upon herself the posture of a supplicant. For this woman was so broken, though wearing gold and having royal dignity, that perhaps she threw herself at the knees of the captive boy, and perhaps even pleaded with him weeping and clasping his knees. And she resorted to this not once, or a second time, but often. Then he might see her eye shining most brilliantly. For it is likely that she did not adorn her beauty simply, but with excessive care, wishing by many nets to catch the lamb of Christ. Add to this also, I pray, many magic charms. Yet nevertheless this inflexible, this firm man, of rocky hardness, when he saw his brothers who had bartered him away, who had thrown him into a pit, who had sold him, who had even wished to murder him, who were the causes both of the prison and the honor, when he heard from them how they had dealt with their father—for, we said, it says, "One was devoured by a wild beast," Genesis 37:20 and 44:28—he was broken, softened, crushed. "And he wept," it says, and not being able to bear his feelings, he went in and composed himself, Genesis 43:30, that is, he wiped away his tears.

What is this? Do you weep, O Joseph? And yet the present circumstances deserve not tears, but anger, and wrath, and indignation, and great revenge and retribution. You have your enemies in your hands, those fratricides. You can satisfy your wrath. And yet even this would not be injustice. For you do not yourself begin the unjust acts, but defend yourself against those who have done the wrong. Do not look to your dignity. This was not their contrivance, but God's, who poured His favor upon you. Why do you weep? But he would have said, "Far be it from me that I, who in all things have obtained a good report, should by this remembrance of wrongs overturn it all." It is truly a season for tears. I am not more brutish than beasts. They pour out a libation to nature, whatever harm they suffer. "I weep," he says, "that they ever treated me thus."

LET US IMITATE THIS MAN ALSO: Let us mourn and weep for those who have injured us. Let us not be angry with them. For truly they deserve tears, because of the punishment and condemnation for which they make themselves liable. I know how you are now weeping, and how you are rejoicing, both admiring Paul and being amazed at Joseph, and calling them blessed. But if anyone has an enemy, let him remember that person now. Let him bring that person to mind, so that while his heart is still warm with the memory of the saints, he may be able to break down the stubbornness of anger and soften what is harsh and hard. I know that after you leave here, after I have stopped speaking, if any warmth and zeal remain, it will not be as great as it is now while you are hearing me. Therefore, if anyone, if anyone has become cold, let him melt the frost. For the memory of injuries is truly frost and ice. But let us call on the Sun of Righteousness. Let us beg Him to send His rays on us, and then there will no longer be thick ice, but water to drink.

IF THE FIRE OF THE SUN OF RIGHTEOUSNESS HAS TOUCHED OUR SOULS: it will leave nothing frozen, nothing hard, nothing burning, and nothing unfruitful. It will bring everything to ripeness, make everything sweet, and fill everything with great delight. If we love one another, that ray will come also. Please allow me to say these things earnestly. Let me hear that these words have had some effect. Let me hear that someone has gone and thrown both arms around his enemy, embraced him, held tightly to him, warmly kissed him, and wept. Even if the other person is like a wild beast, a stone, or whatever he may be, he will be made gentle by such loving kindness. For why is he your enemy? Has he insulted you? Even so, he has not injured you at all. But will you let your brother be at enmity with you for the sake of money? Please do not do that. Let us put an end to all of it. This is our season. Let us use it well. Let us cut apart the cords of our sins. Before we go away to judgment, let us not judge one another ourselves. "Do not let the sun go down on your wrath." Ephesians 4:26 Let no one put this off. Putting it off causes delay. If you postpone it today, you will be more ashamed. If you add tomorrow, the shame is greater. If a third day, it is worse still. Then let us not bring shame on ourselves. Instead, let us forgive, so that we may be forgiven. And if we are forgiven, we will obtain all blessings, through Jesus Christ our Lord, with whom, etc.

Homily 5

Homily 5 on First Thessalonians

1 Thessalonians 4:1-3

FINALLY THEN: brothers, we beseech and exhort you in the Lord Jesus, that, as you received from us how you ought to walk and to please God, so you may abound more and more. For you know what charge we gave you through the Lord Jesus Christ. For this is the will of God, even your sanctification.

WHEN HE HAS DEALT WITH WHAT WAS URGENT AND RIGHT IN FRONT OF HIM: and is now about to speak from this point on about things that are lasting and that they should always hear, he adds this expression, "finally," meaning always and forever. "We beg and urge you in the Lord." This is remarkable. He does not even speak as if his own authority were enough to urge them. And yet who was more worthy of trust? But he brings Christ with him. "We urge you," he says, "by God." This is also what he said to the Corinthians: "God urges you through us," in 2 Corinthians 5:20. "That as you received from us." This "received" does not mean words only, but actions also; that is, how you ought to walk. By this he means your whole way of life. "And to please God, that you abound more and more." That is, by increasing more and more, you should not stop at the limit of the commandments, but should even go beyond them. For this is what it means to abound more and more. In what came before, he recognizes the wonder of their firm faith, but here he sets their life in order. For this is real progress: to go even beyond the commandments and rules. Then these things are done no longer because of a teacher's constraint, but from their own willing choice. For just as the earth should not produce only what is sown in it, so also the soul should not stop with the things that have been taught to it, but should go beyond them. Do you see that he rightly said to go beyond? For virtue is divided into these two things: to turn away from evil, and to do good. For turning away from evil is not enough to reach virtue. It is a kind of path, and a beginning that leads to it. Still, we need great eagerness. Therefore, he tells them the things to be avoided in the form of a commandment. And rightly so. For doing these things brings punishment, but not doing them brings no praise. But acts of virtue, such as giving away our possessions and other things like that, are not, he says, in the order of commandment. But what does he say? "He who is able to receive this, let him receive it," in Matthew 19:12. Therefore, since he had given these commandments to them with much fear and trembling, it was useful that by these letters he should also remind them of his care. Therefore he does not repeat the commandments, but reminds them of them.

FOR YOU KNOW: he says, what instructions we gave you through our Lord Jesus Christ. For this is the will of God: your sanctification. Notice how he points to this more strongly than to almost anything else. He writes the same way in another place: "Pursue peace with all people, and the sanctification without which no one will see the Lord" in Hebrews 12:14. And why are you surprised if he writes about this everywhere to his disciples, when even in his Epistle to Timothy he says, "Keep yourself pure" in 1 Timothy 5:22? Also, in his second Epistle to the Corinthians he says, "In much patience, in fastings, by pureness" in 2 Corinthians 6:5-6. You can find this in many places, in this Epistle, in Romans, and everywhere in all his Epistles. For truly this is a destructive evil for everyone. And just as a pig covered with mud fills every place it enters with a foul smell, and overwhelms the senses with filth, so fornication does the same. It is an evil that is not easily washed away. But when even some who have wives do this, how great the outrage is! For this, he says, is the will of God: your sanctification, that you abstain from all fornication. For there are many forms of disorderly conduct. The pleasures of lust are many and varied, and it would not be proper to mention them. But after saying, "from all fornication," he leaves the details to those who know them.

Verses 4 and 5. Each of you should know how to control your own body in holiness and honor, not in the passion of lust, like the Gentiles who do not know God.

HE SAYS: "that each one of you should know how to control his own vessel." So this is something that must be learned, and learned carefully: not to live in sexual immorality. We control our vessel when it is pure. When it is impure, sin controls it. And that makes sense. For it does not do the things we want, but what sin commands. "Not in the passion of lust," he says. Here he also shows the way a person ought to be self-controlled: we should cut off passionate desires. For luxury, wealth, idleness, laziness, comfort, and all such things lead us into sinful lust. "Even as the Gentiles," he says, "which do not know God." For such people are those who do not expect that they will suffer punishment.

Verse 6. Let no one cross the line and wrong his brother in this matter.

HE HAS WELL SAID: "that no man transgress." To each man God has assigned a wife. He has set bounds to nature, so that there is intercourse with one only. Therefore, intercourse with another is transgression, and taking more than belongs to one, and robbery. Or rather, it is more cruel than any robbery. For we do not grieve so much when our riches are carried off, as when marriage is invaded. Do you call him brother, and wrong him, and that in things which are unlawful? Here he speaks concerning adultery, but above also concerning all fornication. For since he was about to say, "That no man transgress and wrong his brother," "Do not think," he says, "that I say this only in the case of brothers. You must not have the wives of others at all, nor even women that have no husbands, and that are common. You must abstain from all fornication. Because," he says, "the Lord is an avenger in all these things." He exhorted them first. He shamed them, saying, "even as the Gentiles." Then from reasonings he showed the impropriety of defrauding a brother. Afterwards he adds the principal thing: "Because," he says, "the Lord is an avenger in all these things, as also we forewarned you and testified." For we do not do these things without being punished, neither do we enjoy so much pleasure, as we undergo punishment.

Verse 7. For God did not call us to uncleanness, but to sanctification.

BECAUSE HE HAD SAID: "his brother," and had also added that God is the avenger, he showed that even if an unbeliever has suffered this, the one who did it will suffer punishment. He says that God does not punish you as if He were taking revenge for that person, but because you have insulted God Himself. He Himself called you, and you have insulted the One who called you. For this reason, he added,

Verse 8. Therefore, whoever rejects this rejects not man, but God, who gives his Holy Spirit to you.

SO EVEN IF: he says, you were to violate the Empress, or even your own female servant who has a husband, the crime is the same. Why? Because He does not punish based on the status of the persons who are wronged, but because the offense is against Himself. For in either case, you are equally defiled, and you have equally insulted God. Both the one and the other are adultery, just as both the one and the other are marriage. And even if you do not commit adultery but fornication, even though the prostitute has no husband, God still takes vengeance, because He avenges Himself. For in doing this act, you are not so much showing contempt for the man as for God. And this is clear from the fact that you hide it from man, while pretending that God does not see you. Tell me, if someone who had been thought worthy of the purple and of limitless honor from the king, and had been commanded to live in a way fitting that honor, should go and defile himself with some woman, whom has he insulted? Her, or the king who gave him everything? She is indeed insulted too, but not equally.

THEREFORE: I beg you, let us guard against this sin. For just as we punish women when they are married to us and give themselves to others, so we also are punished, if not by Roman laws, then by God. For this too is adultery. Adultery is committed not only by a woman who is married to one man and does this, but also by a man who is bound to a wife. Listen carefully to what I say. Even though what I am saying is offensive to many, it must be said, so that this matter may be corrected from now on. It is not only adultery when we corrupt a woman who is married to a husband. If we ourselves are married to a wife and corrupt a woman who is free and unmarried, that also is adultery. For what if the woman with whom the adultery is committed is not bound? You are still bound. You have broken the law. You have wronged your own flesh. Tell me, why do you punish your wife if she commits sexual immorality with a man who is unmarried and has no wife? Because it is adultery. Why? Because even though the man who corrupted her has no wife, she is bound to a husband. Well then, you also are bound to a wife. So in the same way, your sin also is adultery. For it is said, "Everyone who divorces his wife, except for the cause of sexual immorality, makes her an adulteress. And whoever marries her when she is divorced commits adultery." Matthew 5:32. If the man who marries a divorced woman commits adultery, then it is clear to everyone that a man who already has a wife and also defiles himself with another woman does as well. But perhaps enough has been said to you men on this subject. For Christ says about such people, "Their worm will not die and the fire will not be quenched." Mark 9:44. But for the sake of the young, it is necessary to speak to you, not so much to the young themselves as to you. For these things are fitting not only for them, but for you also. And how? I will now tell you. The one who has not learned to commit sexual immorality will not know how to commit adultery either. But the one who lives among prostitutes will quickly go on to the other sin also, and will defile himself, if not with married women, then with women who are unmarried.

WHAT: then, do I advise, so that these roots may be pulled out? All of you who have young sons, and are raising them for life in the world, should quickly bring them under the yoke of marriage. While he is still young, desires trouble him. So, during the time before marriage, restrain them by warnings, threats, fears, promises, and countless other means. But when the time for marriage comes, let no one delay it. Look, I am speaking like a matchmaker, telling you to let your sons marry. But I am not ashamed to speak this way, since even Paul was not ashamed to say, "Do not deprive one another," in 1 Corinthians 7:5. That seems more shameful than what I have said, yet he was not ashamed. For he paid no attention to the words themselves, but to the actions that were corrected by those words. When your son is grown, before he enters military service or any other way of life, think about his marriage. If he sees that you will soon get a bride for him, and that the time in between will be short, he will be able to endure the flame patiently. But if he sees that you are careless and slow, and that you wait until he gets a large income, and only then will arrange a marriage for him, he will despair because the time is so long, and he will easily fall into sexual immorality. But sadly, here too the root of the evils is the love of money. No one cares enough about whether his son will be self-controlled and modest. Instead, all are mad for gold. For this reason, no one makes this a matter of concern. Therefore, I urge you first to guide their souls well. If he finds his bride chaste, and knows that body alone, then both his desire will be strong and his fear of God greater, and the marriage will truly be honorable, since it receives bodies that are pure and undefiled. And their children will be filled with blessing. The bride and bridegroom will also live in harmony with each other, because both are inexperienced in the ways of others, and so they will yield to one another. But a man who begins at a younger age to grow lustful, and to gain experience in the ways of prostitutes, will praise his own wife for the first and second evening. But after that, he will quickly return to that lust, looking for that shameless and disorderly laughter, words full of filthy meaning, shameless behavior, and all the other indecency that we should not even speak of. But a free woman would not endure giving such displays, nor would she stain herself in that way. For she was joined to her husband to be his partner in life, and for the bearing of children, not for indecency and laughter. She was joined to him so that she might manage the household, and also teach him to be serious, not so that she might provide him with fuel for sexual immorality.

BUT THE MOVEMENTS OF A PROSTITUTE SEEM PLEASING TO YOU: I know this. For Scripture says, "The lips of an immoral woman drip honey," Proverbs 5:3. That is why I take all this trouble: so that you will not taste that honey, because it quickly turns into gall. Scripture also says this: "For a time she is smooth to your throat, but afterward you will find her more bitter than gall, and sharper than a two-edged sword," Proverbs 5:3-4, Septuagint. What are you saying? Bear with me if I speak in a somewhat impure way, if I may say so, and use words like someone shameless and bold. I do not do this willingly. But because some people are shameless in what they do, I am forced to use this kind of language. We see many examples like this even in the Scriptures. Ezekiel also, when he rebukes Jerusalem, says many such things and is not ashamed. And he is right not to be ashamed. He did not say them because he wanted to, but because he cared. For although the words may seem indecent, his purpose is not indecent. It is very fitting for someone who wants to drive uncleanness out of the soul. For if the shameless soul does not hear the very words, it is not moved. A doctor who wants to remove a rotten sore first puts his fingers into the wound. If he does not first dirty his healing hands, he will not be able to cure it. It is the same with me. Unless I first make my mouth seem defiled, while healing your passions, I will not be able to heal you. But really, neither is my mouth defiled, nor are the doctor's hands. Why not? Because the uncleanness is not part of our nature, and it does not come from our own body. In the same way, in that case it does not come from his hands, but from someone else's body. But if, when the body is someone else's, he does not refuse to put his own hands into it, tell me, should we refuse when it is our own body? For you are our body, sick indeed and impure, but still ours.

SO WHAT IS IT THAT I AM SAYING: and why have I made such a long digression? You would never choose to wear a garment that your slave wears, because its dirt would disgust you. You would rather go naked than use it. But if a body is unclean and filthy, and is used not only by your slave but by countless others, will you misuse that and not feel disgust? Are you ashamed to hear this? Then be ashamed of the actions, not of the words. I pass over all the other things: their coarseness, the corruption of their behavior, and the slavish and dishonorable character of the rest of their life. Tell me, would you and your servant go to the same woman? And I wish it were only your servant, and not perhaps the executioner! Yet you could not bear to take the executioner by the hand. But you kiss and embrace the woman who has been made one body with him, and you do not shudder or fear! Are you not ashamed? Are you not embarrassed? Are you not pierced with anguish?

I DID SAY TO YOUR FATHERS THAT THEY SHOULD HAVE LED YOU INTO MARRIAGE EARLY: Nevertheless, you are not free from blame and punishment. For if there were not other young men also, more numerous than you, living in chastity, both before and now, then perhaps you would have some excuse. But if there are such men, how can you say, "We were not able to hold back the flame of lust"? Those who have been able to do so are your accusers, because they share the same human nature. Hear Paul saying, "Follow after peace... and the sanctification, without which no man shall see the Lord." Hebrews 12:14. Is this threat not enough to terrify you? Do you see others remaining completely chaste, and living their lives with seriousness, and yet you cannot control yourself even for the period of youth? Do you see others overcoming pleasure ten thousand times, and yet you cannot refrain even once? If you will allow me, I will tell you the cause. Youth is not the cause, because if it were, then all young men would be immoral. But we throw ourselves into the fire. For when you go to the theater and sit there feeding your eyes on the naked limbs of women, at the time you are pleased, but afterward you have fed a great fever from there. When you see women put on display, as it were by the shape of their bodies, and when the shows and songs contain nothing but forbidden loves: "Such a woman loved such a man, and when she could not get him, she hanged herself"; and unlawful loves directed even toward mothers; when you take in these things also by hearing, and through women, and through images, yes, and even through old men—for many there put masks on their faces and play the parts of women—tell me, how will you be able to remain chaste afterward, when these stories, these shows, and these songs fill your soul, and dreams of this kind from now on follow after them? For it is the nature of the soul, for the most part, to form images of the same things that it wants and desires during the day. Therefore, when you both see shameful actions there, and hear even more shameful words, and receive the wounds but do not apply the remedies, how will the sore not naturally grow worse? How will the disease not become stronger, and to a much greater degree than in our bodies? For if we are willing, our will can be corrected more easily than our bodies can. In the body, drugs, physicians, and time are needed. But here, only the will is enough to become either good or bad. So you have really let in the sickness. When, then, we gather around ourselves the things that harm us, but pay no attention to the things that help us, how can there ever be any health?

FOR THIS REASON PAUL SAID: "even as the Gentiles who do not know God." Let us be ashamed. Let us be afraid if the Gentiles, who do not know God, are often chaste. Let us feel shame when we are worse than they are. Chastity is easy to attain, if we are willing, if we keep ourselves away from things that harm us, since it is not even hard to avoid fornication, if we are willing. For what is easier than walking in the marketplace? But because of extreme laziness, even this has become difficult, not only in the case of women, but sometimes even in the case of men. What is easier than sleeping? But we have made even this difficult. Yet many rich people toss about through the whole night because they do not wait until they need sleep, and then sleep. In short, nothing is difficult when people are willing, just as nothing is easy when they are unwilling. For we are masters of all these things. For this reason Scripture says, "If you are willing and hear me." Isaiah 1:19, Septuagint. And again, "If you are unwilling, and do not hear." Isaiah 1:20. So everything depends on being willing or unwilling. For this reason we are both punished and praised. But may it be ours, as those who are praised, to obtain the promised blessings, by grace and lovingkindness, etc.

Homily 6

Homily 6 on First Thessalonians

1 Thessalonians 4:9, 10

BUT ABOUT LOVE FOR THE BROTHERS: we have no need to write to you, for you yourselves are taught by God to love one another. For indeed you do this toward all the brothers, those who are in all Macedonia.

WHY THEN: after speaking earnestly with them about chastity, and being about to speak about the duty of working, and about not sorrowing for the departed, does he bring in love, which was the chief of all good things, as if he were passing over it, by saying, "We have no need to write to you"? This also comes from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that this matter is so necessary that it does not require instruction. For things that are very important are plain to all. Second, by saying this, he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved rightly, and therefore does not admonish them, even if they have not behaved rightly, would more quickly lead them to it. And notice, he does not speak about love toward all, but about love toward the brothers. "We have no need to write to you." Then he ought to have been silent, and said nothing, if there were 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, learn from man. This is what the prophet also says: "And they shall all be taught of God." Isaiah 54:13. "For you yourselves," he says, "are taught of God to love one another." For indeed you do this toward all the brothers, those who 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 that you do. And in this respect, he bore many testimonies about them.

BUT WE URGE YOU: brothers, that you abound more and more, and study; that is, increase and study.

Verses 11 and 12: Live quietly, mind your own business, and work with your own hands, just as we instructed you. Then you will live properly before those who are outside the faith, and you will not need anything from anyone.

HE SHOWS HOW MANY EVILS COME FROM IDLENESS: and how many benefits come from hard work. He makes this clear from things that happen among us, as he often does, and wisely so. Most people are led more by these things than by spiritual matters. For it is a sign of love for our neighbors not to take from them, but to give to them. And notice this. As he is about to urge and warn them, he places their good conduct in the middle of his words. He does this so they may recover from the earlier warning and from the threat, when he said, "Therefore he that rejects, rejects not man, but God," and so they may not become stubborn because of it. And this is the result of working: a person does not receive from others or live idly, but by working gives to others. For it is said, "It is more blessed to give than to receive." Acts 20:35. And, he says, "to work with your hands." Where are those who look for work that is spiritual? Do you see how he takes away every excuse from them by saying, "with your hands"? But does someone practice fasting with his hands? Or staying awake all night? Or lying on the ground? No one can say that. But he is speaking of spiritual work. For it truly is spiritual when a person works and gives to others, and nothing is equal to this. "That you may walk," he says, "becomingly." Do you see from where he touches them? He has not said, "so that you may not be ashamed by begging." But he has suggested the same thing, while saying it in a gentler way, so that he may both strike them and not do so harshly. For if those who are among us are offended by these things, much more will those who are outside be offended. They find countless accusations and opportunities for attack when they see a man who is healthy and able to support himself begging and asking others for help. Therefore they also call us Christ-mongers. On this account, he means, the name of God is blasphemed. Romans 2:24. But he has said none of these things directly. Instead, he said what was most able to touch them closely: the disgrace of the matter.

Verse 13. But we do not want you to be ignorant, brothers, concerning those who are asleep, so that you may not sorrow like the rest, who have no hope.

THESE TWO THINGS TROUBLED THEM MOST: poverty and discouragement. These are also troubles that concern all people. See, then, how he deals with them. Their poverty came from their property being taken away. But if he tells those whose property had been taken away for Christ's sake to support themselves by working, then even more should others do so. That their property was taken away is clear from what he says: "You became sharers with the churches of God." How were they sharers with them? "And you joyfully accepted the plundering of your possessions." Hebrews 10:34

HERE HE NOW BEGINS HIS DISCOURSE ABOUT THE RESURRECTION: And why? Had he not spoken to them about that point? Yes, but here he points to some further mystery. What then is this? "We who are alive," he says, "who are left until the coming of the Lord, shall in no way precede those who have fallen asleep." So then, the discourse about the Resurrection was enough to comfort the one who was grieving. But what is now said is also enough to make the Resurrection especially worthy of belief. But first let us speak about what comes before this. "But we would not have you ignorant, brothers, concerning those who are asleep, that you sorrow not, even as the rest, who have no hope." See how here also he treats them gently. He does not say, "Are you so without understanding?" as he said to the Corinthians, "Foolish?" He does not say, "Though you know there is a resurrection, you sorrow like those who do not believe." Instead, he speaks very gently, showing respect for their other virtues. And he has not said, "the dead," but, "those who are asleep," suggesting consolation to them even from the beginning. "That you sorrow not," he says, "even as the rest, who have no hope." Therefore, to afflict yourselves for the departed is to act like those who have no hope. And rightly so. For a soul that knows nothing of the Resurrection, but thinks that this death is death, naturally afflicts itself, and bewails and mourns beyond measure, as for those who are lost. But you, who expect a resurrection, for what reason do you lament? To lament, then, is the part of those who have no hope.

HEAR THIS: you women, all of you who are fond of wailing, and all of you who, in times of mourning, cannot bear your grief patiently: you are acting like heathens. But if grieving for the dead is what heathens do, then tell me, whose behavior is it to beat yourself and tear your cheeks? Why do you mourn, if you believe that he will rise again, that he has not perished, and that this is only a slumber and a sleep? You say, "Because of his companionship, his protection, his care of our affairs, and all his other services." Then when you lose a child at a young age, who is not yet able to do anything, why do you mourn? Why do you try to call him back? "He was showing good promise," you say, "and I expected that he would support me." "For this reason I miss my husband. For this reason I miss my son. For this reason I wail and mourn, not because I do not believe in the Resurrection, but because I am left without support, and I have lost my protector, my companion, who shared all things with me, my comforter. For this reason I mourn. I know that he will rise again, but I cannot bear the separation for this time in between. A crowd of troubles comes rushing upon me. I am exposed to all who are willing to harm me. Those of my servants who once feared me now despise me and trample on me. If anyone received a benefit, he has forgotten the benefit he received from him. If anyone was mistreated by the one who died, then to repay that grudge against him, he pours out his anger on me. These things do not let me endure my widowhood. It is for these things that I torment myself. It is for these things that I weep."

How then shall we comfort such people? What shall we say? How shall we drive away their sorrow? First, I will try to show them that their wailing does not come from the things they say, but from an unreasonable passion. For if you mourn for these things, you ought always to mourn the departed. But if, when a year has passed, you forget him as if he had never been, then you are not mourning the departed, nor his protection. But perhaps you cannot endure the separation, nor the breaking off of your life together. And what can those say who even enter into second marriages? Surely it is their former husbands that they long for. But let us not direct our speech to them, but to those who keep a loving affection toward the departed. Why do you lament your child? Why your husband? The first, you say, because I had not enjoyed him. The second, because I expected that I would have enjoyed him longer. And this very thing, what lack of faith it shows, to suppose that your husband or your son is your safety, and not God! How do you not think you would provoke Him? For often, for this very reason, He takes them away, so that you may not be so bound to them, and so that your hopes may be drawn away from them. For God is jealous, and wills to be loved by us above all things. And this is because He loves us exceedingly. For you know that this is the custom of those who love to distraction. They are intensely jealous, and would choose rather to throw away their life than to be surpassed in esteem by any rival lover. For this reason also God has taken him away, because of these words.

TELL ME: why were there no cases in old times of widowhood and children becoming orphans before their time? Why did God allow Abraham and Isaac to live a long time? It was because, even while Isaac was alive, Abraham put God before him. God said, "Kill him," and Abraham was ready to do it. Why did God let Sarah live to such an old age? It was because, even while she was alive, Abraham listened to God rather than to her. For this reason God said to him, "Listen to Sarah your wife." Genesis 21:12 So then, no one, out of love for a husband or wife, or because of the protection of a child, provoked God to anger. But now, because we are sinking lower and have greatly fallen away, we men love our wives more than God, and we women honor our husbands more than God. For this reason, He draws us, even against our will, into love for Himself. Do not love your husband more than God, and you will never experience widowhood. Or rather, even if it should happen, you will not feel it as deeply. Why? Because you have an immortal Protector who loves you better. If you love God more, do not mourn. He who is more loved is immortal, and He does not let you feel the loss of the one who is less loved. I will show you this by an example. Tell me, if you have a husband who agrees with you in everything, who is respected, who makes you honored everywhere and not looked down on, who is honored by all, intelligent and wise, and who loves you, so that you are considered happy because of him, and if together with him you also have a child, and then, before that child reaches maturity, the child dies, will you then feel the grief? Not at all. For the one who is more loved makes it disappear. And now, if you love God more than your husband, surely He will not quickly take your husband away. But even if He should take him, you will not be aware of the affliction in the same way. For this reason the blessed Job did not suffer severely when he heard all at once about the death of his children, because he loved God more than them. And while the One whom he loved was living, those things were not able to afflict him.

WHAT ARE YOU SAYING: woman? Was your husband or your son your protector? But does not your God spare you? Who gave you your husband in the first place? Was it not He? And who made you? Was it not He? Surely He, who brought you from nothing into existence, breathed a soul into you, put a mind in you, and graciously gave you the knowledge of Himself, and for your sake did not spare His only-begotten Son, surely He does spare you. And does your fellow-servant spare you? What anger these words deserve! What have you received from your husband like this? You cannot say anything. For even if he has shown you some kindness, he did it after he had received kindness, because you had first begun it. But no one can say any such thing in the case of God. For God does not benefit us because He has first received any favor from us. Rather, since He is incapable of need, He does good to mankind from His goodness alone. He has promised you a kingdom. He has given immortal life, glory, brotherhood, and adoption. He has made you a fellow-heir with His Only-Begotten. And after such great benefits, do you still remember your husband? What has he given you like these things? He has made His sun shine. He has given rain. He feeds you year by year. Woe to us for our great ingratitude!

FOR THIS REASON: He takes away your husband, so that you may not seek him. But do you still hold on to him after he has departed, and forsake God, when you ought to give thanks and cast everything on Him? For what have you received from your husband? The pains of childbirth, hard work, and often insults and reproaches, scoldings, and bursts of anger. Are these not the things that come from husbands? But, you say, there were good things too. Then what kind of things were they? Did he adorn your beauty with expensive clothing? Did he put gold ornaments on your face? Did he make all people respect you? But if you want, you can adorn yourself with a much better ornament than the one the departed husband gave. For dignity makes the person who has it far more admirable than gold ornaments do. This King also has garments, not of that kind, but much better. Clothe yourself with those, if you want. What kind are they? There is a clothing that has fringes of gold; if you want, clothe your soul with it. But did he keep people from despising you? And what is so great about that? Your widowhood does not allow you to be despised by the demons. Then you ruled over your servants, if indeed you ruled over them at all. But now, instead of servants, you have authority over bodiless powers, principalities, authorities, and the ruler of this world. And you do not speak of the troubles in which you shared with him, sometimes the fear of magistrates, sometimes the favor shown to neighbors. From all these things you are now set free, from dread and fear. But are you worried about who will support the children left to you? The Father of the fatherless will. For tell me, who gave them to you? Do you not hear Christ saying in the Gospels, "Is not the life more than the food, and the body than the raiment?" Matthew 6:25

DO YOU SEE THAT YOUR GRIEVING DOES NOT COME FROM LOSING HIS COMPANIONSHIP: but from a lack of faith? But the children of a dead father are not all honored in the same way. Why is that? They have God as their Father, so are they not honored? How many people can I show you who were raised by widows and became well known, and how many who were raised under their fathers and were ruined! For if you raise them from their earliest years as they should be raised, they will have an advantage far greater than a father's protection. For that this is the work of widows—I mean the raising of children—hear Paul saying, "if she has brought up children," in 1 Timothy 5:10. And again, "She shall be saved through childbearing"—he has not said, through her husband—"if they continue in faith and love and holiness with self-control," in 1 Timothy 2:15. Put the fear of God into them from their earliest years, and He will protect them better than any father. This will be a wall that cannot be broken through. For when a guard is seated within, we have no need of devices on the outside. But where he is not, all our outward devices are useless.

THIS WILL BE WEALTH: glory, and honor for them. This will make them famous, not only on earth, but even in heaven. Do not look at those who wear golden belts, or those who ride on horses, or those who shine in kings' palaces because of their fathers, or those who have servants and tutors. Perhaps these things make widows weep over their fatherless children, thinking, "This son of mine too, if only his father were still alive, would have enjoyed so much happiness. But now he is cast down, dishonored, and counted worthy of no respect." Do not think about these things, woman. Instead, open the gates of heaven in your mind. Think about the palace there. Look at the King seated there. Consider whether those on earth could be more glorious than your son there, and then groan. But if some people are well respected on earth, that is not worth considering. If you wish, he is allowed to be a soldier in heaven, to be enlisted in the ranks of that army. For those who are enlisted there are not carried on horses, but on the clouds. They do not walk on earth, but are caught up into heaven. They do not have slaves going before them, but the Angels themselves. They do not stand before a mortal king, but before Him who is immortal, the King of kings and Lord of lords. They do not have a leather belt around their waists, but that glory which cannot be spoken, and they are more splendid than kings, or than anyone else who has been most honored. For in those royal courts, wealth is not required, nor noble birth, nor anything else except virtue alone. And where that is present, nothing is lacking for them to obtain the highest place.

NOTHING IS PAINFUL FOR US: if we are willing to grow in wisdom. Look up to heaven and see how much more splendid it is than the roofs of palaces. And if the floor of the palaces above is so much more magnificent than those below, so that one could be considered dirt compared to the other, then if anyone were counted worthy to see those palaces fully, how great would that person's blessedness be!

BUT SHE: he says, who is truly a widow and is left all alone, has set her hope on God. First Timothy 5:5. Who is this said to? It is said to those who have no children, because they are more highly approved and have a greater chance to please God, since all their chains have been loosened from them. There is no one to hold them back. There is no one to force them to drag their chains behind them. You are separated from your husband, but you are joined to God. You do not have a fellow servant as your companion, but you have your Lord. When you pray, tell me, do you not speak with God? When you read, hear Him speaking with you. And what does He say to you? Words much kinder than your husband's. For even if your husband should speak sweetly to you, the honor is not great, because he is your fellow servant. But when the Lord speaks tenderly to the slave, then that attention is great. How then does He show His love to us? Listen to how He does it. "Come to Me, all you who labor and are heavy laden, and I will give you rest." Matthew 11:28. And again through the Prophet He calls, saying, "Will a woman forget to have compassion on the child of her womb? But even if a woman should forget, yet I will not forget you," says the Lord. Isaiah 49:15, Septuagint. How great is the love in these words. And again, "Turn to Me." Isaiah 45:22. And again elsewhere, "Turn to Me, and you shall be saved." Isaiah 43:22. And if someone wished also to choose passages from the Song of Songs, taking them in a more mystical sense, he would hear Him speaking and saying to every soul that is fit for Him, "My fair one, my dove." Song of Songs 2:10. What is sweeter than these words? Do you see God's conversation with human beings? But what then? Tell me, do you not see how many children of those blessed women are gone and are in their tombs? How many have suffered even more severely, and along with their husbands have also lost their children? Let us pay attention to these things. Let us be concerned about these things, and then nothing will be painful to us. Instead, we will go on spending all our time in spiritual joy, and we will enjoy the eternal blessings, of which may we all become partakers, by the grace and lovingkindness, etc.

Homily 7

Homily 7 on First Thessalonians

1 Thessalonians 4:13

BUT WE DO NOT WANT YOU TO BE IGNORANT: brothers, concerning those who are asleep, so that you do not sorrow even as the rest, who have no hope.

THERE ARE MANY THINGS THAT CAUSE US SORROW SIMPLY BECAUSE WE DO NOT UNDERSTAND THEM: So when we come to understand them well, we drive away our grief. Paul shows this also when he says, "I do not want you to be ignorant, so that you may not grieve like the rest, who have no hope." Is this why he does not want them to be ignorant? But why does he not speak about the punishment that is stored up? "Ignorant," he says, of the teaching of the Resurrection. But why? This is clear from the other point, and is accepted. But at the same time, along with that, there will also be this gain, which is not small. For since they did not disbelieve the Resurrection, but still mourned deeply, he speaks for this reason. He speaks in one way with those who do not believe the Resurrection, and in another way with these people. For it is clear that they knew, since they were asking about the times and seasons. 1 Thessalonians 5:1

Verse 14. For if we believe, he says, that Jesus died and rose again and lived, then in the same way God will also bring with Him those who have fallen asleep in Jesus.

Where are those who deny the Flesh? For if He did not take on Flesh, then He did not die either. If He did not die, then He did not rise again either. How then does he urge us to faith from these things? According to them, was he not then a trifler and a deceiver? For if dying comes from sin, and Christ did not sin, how does he now encourage us? And now, about whom does he say, "O men, for whom do you mourn? For whom do you grieve? Is it for sinners, or simply for those who die?" And why does he say, "Even as the rest, who have no hope"? For whom do the rest mourn? So, to them, all these things are empty. He says, "the firstborn from the dead," in Colossians 1:18, and "the first-fruits." Therefore, there must be others still to come. And see how here he brings in nothing from human reasoning, because they were teachable. But when writing to the Corinthians, he also began many points from reasoning, and then added, "You fool, what you sow is not made alive." 1 Corinthians 15:36 For this kind of statement has more authority, but it is so when he is speaking with a believer. But with one who is outside the faith, what authority would this have? So also, he says, "them also that have fallen asleep in Jesus will God bring with Him." Again, he says, "fallen asleep"; he nowhere says, "the dead." But about Christ, his words are, "He died," because the Resurrection is mentioned next. But here he says, "them that have fallen asleep." What does "through Jesus" mean? Either that they fell asleep through Jesus, or that through Jesus He will bring them. The phrase "those who fell asleep through Jesus" means the faithful. Here the heretics say that he is speaking of the baptized. What place, then, is there for "even so"? For Jesus did not fall asleep through Baptism. But why does he say, "them that have fallen asleep"? It is so that he is speaking not of a general resurrection, but of a partial one. "Them that have fallen asleep through Jesus," he says, and he speaks this way in many places.

Verse 15. For this is what we tell you by the word of the Lord: we who are alive, who remain until the coming of the Lord, will certainly not go ahead of those who have fallen asleep.

HE IS SPEAKING ABOUT THE FAITHFUL: and about those who have fallen asleep in Christ, as in 1 Corinthians 15:18; and again, "the dead shall rise in Christ." His discussion is not only about the Resurrection, but about both the Resurrection and the honor of glory. So, he says, all will share in a resurrection, but not all will share in glory. Only those in Christ will. Therefore, since he wants to comfort them, he comforts them not only with this, but also with the great honor and with how soon it will come, since they knew that. For as proof that he wants to comfort them by speaking of the honor, he goes on to say, "And we shall always be with the Lord," and, "we shall be caught up in the clouds."

But how do the faithful fall asleep in Jesus? It means that they have Christ within themselves. But the words, "He shall bring with Him," show that they are brought from many places. This was something strange that he was about to tell them. For this reason, he also adds what makes it believable. "From the word of the Lord," he says. That is, we are not speaking from ourselves, but saying what we have learned from Christ: "We who are alive, who remain until the coming of the Lord, shall in no way go before those who have fallen asleep." He also says this in his Epistle to the Corinthians: "In a moment, in the twinkling of an eye," 1 Corinthians 15:52. Here he also makes the Resurrection believable by the way in which it will happen.

BECAUSE THE MATTER SEEMS DIFFICULT: he says that just as it is easy for the living to be taken up, so it is also easy for those who have died. But when he says, "we," he is not speaking about himself, because he was not going to remain alive until the Resurrection. He is speaking about the faithful. For this reason he adds, "We who are left until the coming of the Lord shall certainly not go before those who have fallen asleep." It is as if he had said, "Do not think there is any difficulty. It is God who does it." Those who are alive at that time will not go ahead of those who have died, who have decayed, who have been dead for ten thousand years. For just as it is easy to bring those who are still whole, so it is also easy to bring those who have dissolved.

BUT THERE ARE SOME WHO DO NOT BELIEVE THIS: because they do not know God. Tell me, which is easier: to bring someone into being out of nothing, or to raise up again someone who has been dissolved? But what do they say? A certain man suffered shipwreck and was drowned in the sea. After he fell in, many fish caught him, and each fish ate some part of his body. Then those same fish were caught, one in this gulf and another in that. This one was eaten by one man, and that one by another, while each still had in it the pieces of flesh it had eaten. Then again, those who ate the fish that had eaten the man died in different places, and were themselves perhaps eaten by wild beasts. So, when there has been such great confusion and scattering, how will the man rise again? Who will gather up the dust? But why do you say this, O man, and weave together strings of trifles, making it into a puzzle? Tell me, if the man had not fallen into the sea, if the fish had not eaten him, and if the fish in turn had not been eaten by countless men, but he had been carefully kept in a coffin, and neither worms nor anything else had disturbed him, how will what has been dissolved rise again? How will the dust and ashes be joined together again? From where will the body have its bloom again? Is not this also a difficulty?

IF THE PEOPLE WHO RAISE THESE DOUBTS ARE GREEKS: we would have countless things to say to them. Why? Because among them are some who say that souls pass into plants, shrubs, and dogs. Tell me, which is easier: for someone to receive back his own body, or to receive the body of another? Others say that bodies are burned up by fire, and that there is a resurrection of garments and shoes, and they are not ridiculed. Others speak of atoms. But with such people, we have no argument at all. Yet to the faithful, if we should still call them faithful when they raise such questions, we will say what the Apostle has said: all life comes from corruption, all plants and all seeds. Do you not see the fig tree? Think of what a trunk it has, what stems, how many leaves and branches, stalks and roots, taking up so much ground and enclosed in it. Yet this tree, as large and impressive as it is, grows from the seed that was thrown into the ground and first decayed there. And if it does not rot and break down, none of these things will come to be. Tell me, where does this come from? And the vine too, so beautiful both to look at and to enjoy, grows from something ugly in appearance. And tell me this too: is not the water that comes down from above one single thing? How then is it changed into so many things? This is more wonderful than the Resurrection. For there, the same seed and the same plant are involved, and there is a close connection between them. But here, tell me how one thing, with one quality and one nature, turns into so many different things. In the vine it becomes wine, and not only wine, but also leaves and sap. For not only the cluster of grapes, but the rest of the vine too is nourished by it. Again, in the olive tree, it becomes oil, along with many other things. And what is amazing is this: here it is moist, there dry; here sweet, there sour; here sharp to the taste, elsewhere bitter. Tell me how it turns into so many things. Show me the reason. But you cannot.

AND IN YOUR OWN CASE: tell me, since this comes nearer: this seed that is deposited, how is it shaped and formed into so many things? How into eyes? How into ears? How into hands? How into a heart? Are there not in the body countless differences of shapes, sizes, qualities, positions, powers, and proportions? There are nerves and veins and flesh and bones and membranes, and arteries and joints and cartilages, and as many more things besides these as the sons of the physicians describe exactly, which make up our nature. And these come from that one seed. Does this not seem to you much more difficult than those things? How is what is moist and soft hardened into what is dry and cold, that is, bone? How into what is warm and moist, which are joined together in the blood? How into what is cold and soft, the nerve? How into what is cold and moist, the artery? Tell me, from where are these things? Are you not completely at a loss about these things? Do you not see every day a resurrection and a death taking place in the seasons of our life? Where has our youth gone? From where has our old age come? How is it that he who has grown old cannot indeed make himself young again, but begets another, a very young child, and what he cannot give to himself, that he gives to another?

WE CAN SEE THIS ALSO IN TREES AND IN ANIMALS: And yet, what gives something to another should first give it to itself. But that is what human reasoning demands. When God creates, however, let all such arguments give way. If these things are so difficult, no, so extremely difficult, I am reminded of those mad people who are curious about the incorporeal generation of the Son. No one has yet been able to discover things that happen every day, things within our reach, and things that have been examined ten thousand times. Tell me, then, how is it that they are curious about that secret and ineffable generation? Is not the mind of such people worn out by walking in that emptiness? Has it not been whirled into ten thousand dizzy spells? Is it not stunned? And yet, not even in this way are they taught. When they are able to say nothing about grapes and figs, they are curious about God! Tell me, how is that grape seed changed into leaves and stems? How was it that before this, they were not in it and could not be seen in it? But it is not the grape seed, you say. Everything is from the earth. Then how is it that without this, the earth bears nothing by itself? But let us not be without understanding. What happens is neither from the earth nor from the grape seed, but from Him who is Lord both of the earth and of its seeds. For this reason, He has caused the same thing to be made both without them and with them. First, He showed His own power when He said, “Let the earth bring forth the herb of grass,” Genesis 1:11. Second, besides showing His power, He was also teaching us to be hardworking and diligent.

WHY: then, have we said these things? Not for no reason, but so that we may also believe in the Resurrection. And so that, when we again want to understand something by our own reasoning but cannot find it out, we may not become angry or take offense. Instead, by wisely stepping back and restraining our reasoning, we may take refuge in the power and wisdom of God. Knowing these things, therefore, let us put a curb on our reasoning. Let us not go beyond our limits, or beyond the measure assigned to our knowledge. For, as he says, "If any man thinks that he knows anything, he knows nothing yet as he ought to know." 1 Corinthians 8:2

I AM NOT SPEAKING ABOUT GOD: he says, but about everything. Why? Do you want to learn about the earth? What do you know about it? Tell me. How great is its measure? What is its size? How is it positioned? What is its essence? What is its place? Where does it stand, and on what? Can you tell none of these things? But you can say that it is cold, dry, and black, and nothing more. Again, what about the sea? There too you will be left with the same uncertainty. You do not know where it begins, where it ends, what carries it, what supports its bottom, what kind of place there is for it, or whether beyond it there is a continent, or whether it ends in water and air. And what do you know about the things in it? But let me pass over the elements. Would you have us choose the smallest of plants? Take unfruitful grass, something we all know. Tell me how it is produced. Is not its material water, earth, and dung? What is it that makes it appear so beautiful and gives it such a wonderful color? From where does that beauty fade away? This is not the work of water or earth. Do you see that faith is needed everywhere? How does the earth bring forth? How does it labor? Tell me. But you cannot tell me any of these things.

BE TAUGHT: O man, about the things here below, and do not be curious or meddle too much about heaven. And I wish it were only heaven, and not the Lord of heaven Himself. Do you not know the earth from which you were brought, in which you were nourished, which you live on, and on which you walk, without which you cannot even breathe? And yet you are curious about things so far away? Truly, man is vanity. Psalm 39:5 and 144:5. If someone told you to go down into the deep and search out the things at the bottom of the sea, you would not accept that command. But when no one forces you, are you willing on your own to explore the unsearchable abyss? Please, do not do this. Instead, let us sail upward, not by drifting, because we will soon grow tired and sink. Rather, let us use the divine Scriptures as a ship, and let us raise the sails of faith. If we sail in them, then the Word of God will be with us as our Pilot. But if we drift on human reasoning, it will not be so. For which of those who drift has a Pilot with him? So the danger is twofold: there is no ship, and the Pilot is absent. For if even a boat without a pilot is unsafe, when both are missing, what hope of safety is there? Let us not throw ourselves into obvious danger. Instead, let us go on a safe ship, after fastening ourselves with the sacred anchor. For in this way we will sail into the calm harbor with much cargo, and at the same time with great safety. And we will obtain the blessings stored up for those who love Him, in Christ Jesus our Lord. With whom, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always and forever. Amen.

Homily 8

Homily 8 on First Thessalonians

1 Thessalonians 4:15-17

FOR THIS WE SAY TO YOU BY THE WORD OF THE LORD: we who are alive, who remain until the coming of the Lord, will certainly not go before those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the Archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who remain, will be caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

THE PROPHETS: wanting to show that what they said was trustworthy, first of all said things like this: "The vision which Isaiah saw," in Isaiah 1:1; and again, "The word of the Lord which came to Jeremiah," in Jeremiah 1:1, Septuagint; and again, "Thus says the Lord," along with many similar expressions. Many of them even saw God sitting, as far as it was possible for them to see Him. But Paul had not seen Him sitting. Instead, he had Christ speaking in him. So, instead of saying, "Thus says the Lord," he said, "Do you seek a proof of Christ speaking in me?" in 2 Corinthians 13:3. And again, he said, "Paul, an Apostle of Jesus Christ." For the Apostle speaks the words of the One who sent him, showing that nothing comes from himself. And again, he says, "I think that I also have the Spirit of God," in 1 Corinthians 7:40. Therefore, he spoke all those things by the Spirit. But this thing that he now says, he heard directly from God in plain words. In the same way, when he spoke to the Elders of Ephesus and said, "It is more blessed to give than to receive," in Acts 20:35, he heard it among things that were not recorded.

LET US THEN SEE WHAT HE NOW SAYS ALSO: For this is what we tell you by the word of the Lord: we who are alive, who remain until the coming of the Lord, will certainly not go before those who have fallen asleep. For the Lord Himself will come down from heaven with a shout, with the voice of the Archangel, and with the last trumpet. For then, he says, “The powers of the heavens shall be shaken,” Matthew 24:29. But why is there a trumpet? We see this on Mount Sinai also, and Angels were there too. But what does “the voice of the Archangel” mean? It is as he said in the parable of the virgins, “Rise up! The Bridegroom is coming,” from Matthew 25:6. Either it means this, or else it means that, as in the case of a king, so it will be then also, with Angels serving at the Resurrection. For He says, “Let the dead rise,” and the work is done. The Angels do not have power to do this; only His word does. It is as if a king gave an order and spoke it, and those who had been shut up went out, while the servants led them out. Yet they would do this, not by their own power, but by that voice. Christ also says this in another place: “He shall send out his Angels with a great trumpet, and they shall gather his Elect from the four winds, from one end of heaven to the other,” Matthew 24:31. And everywhere you see the Angels running back and forth. Therefore, I think the Archangel is the one set over those who are sent out, and who shouts in this way: “Make all men ready, for the Judge is near.” And what does “at the last trumpet” mean? Here he implies that there are many trumpets, and that at the last one the Judge comes down. “And the dead,” he says, “in Christ shall rise first. Then we who are alive, who remain, shall together with them be caught up in the clouds, to meet the Lord in the air. And so we shall always be with the Lord.”

Verse 18. Therefore comfort one another with these words.

IF HE IS GOING TO DESCEND: why will we be caught up? It is for the sake of honor. When a king enters a city, those who are honored go out to meet him, but those under condemnation wait for the judge inside. And when a loving father comes, his children, and those worthy to be called his children, are brought out in a chariot so that they may see him and kiss him. But those servants of the household who have offended remain inside. We are carried on the chariot of our Father. For He received Him up in the clouds, and we shall be caught up in the clouds, Acts 1:9. Do you see how great this honor is? And as He descends, we go out to meet Him. And, what is more blessed than everything else, so we shall be with Him.

Who can speak of the mighty works of the Lord and make all His praises heard? Psalm 106:2, Septuagint How many blessings He has granted to the human race! Those who are dead are raised first, and in this way the meeting happens together. Abel, who died before everyone else, will then meet Him together with those who are alive. So in this respect, they will have no advantage. Instead, the one who has decayed and has been in the earth for so many years will meet Him with them, and so will all the others. For if they waited for us so that we might be crowned, as he says elsewhere in an Epistle, "God having provided some better thing concerning us, that apart from us they should not be made perfect," Hebrews 11:40, then much more will we also wait for them. Or rather, they did wait, but we will not wait at all. For the Resurrection takes place in a moment, in the twinkling of an eye.

BUT ABOUT THE STATEMENT THAT THEY ARE GATHERED TOGETHER: they do rise everywhere, but they are gathered together by the angels. So the first part is the work of God's power, commanding the earth to give up what was placed in it. No one serves as a minister in this, just as when He called Lazarus, "Lazarus, come forth," in John 11:43. But the gathering is the work of ministers. But if angels gather them together and run back and forth, how are they caught up here? They are caught up after the descent, after they have been gathered together.

FOR THIS ALSO IS DONE WITHOUT ANYONE BEING AWARE: For when they see the earth shaken, the dust mingling, the bodies perhaps rising on every side, with no one ministering to this, but the shout being enough, and the whole earth filled—for consider how great a thing it is that all the men from Adam to His coming shall then stand with wives and children—when they see so great a tumult on the earth, then they shall know. Therefore, just as in the divine arrangement in the flesh they had foreseen nothing of it, so also will it then be.

WHEN THESE THINGS HAPPEN: then the voice of the Archangel will also be heard, shouting and commanding the angels, and there will be trumpets, or rather, the sound of a trumpet. What trembling and what fear will seize those who remain on the earth. For one woman is caught up and another is left behind, and one man is taken and another is passed over. Matthew 24:40-41; Luke 17:34-35 What will the state of their souls be when they see that some are taken up, but they themselves are left behind? Will not these things be able to shake their souls more terribly than any hell? Let us imagine, in words, that this is happening now. For if sudden death, or earthquakes in cities, and threats terrify our souls so much, then when we see the earth breaking apart and filled with all these things, when we hear the trumpets and the voice of the Archangel louder than any trumpet, when we see the heaven shriveled up, and God, the King of all, himself coming near, what then will happen to our souls? Let us shudder, I beg you, and be afraid as if these things were taking place right now. Let us not comfort ourselves because of the delay. For since it will certainly happen, the delay does not help us at all.

How great our fear and trembling will be then! Have you ever seen people being led away to death? What do you think their souls are like as they go on the road to the gate? Is it not worse than dying many times? What would they not choose to do or suffer so that they might be rescued from that cloud of darkness? I have heard many say, after they had been led away and then called back by the mercy of the king, the Emperor, that they did not even see people as people. Their souls were so troubled, so terrified, and so out of themselves. If the death of the body frightens us so much, what will we feel when eternal death comes near? And why do I speak only of those who are led away? At such a time, a crowd stands around, and most of them do not even know the condemned people. If anyone could look into their souls, no one is so cruel, so hard-hearted, or so firm that his soul would not be cast down and weakened with fear and despair. And if, when others are taken away by this death, which is no different from sleep, even those who are not involved are affected in this way, what will our condition be when we ourselves fall into greater evils? Believe me, it is not possible to describe that suffering with words.

"No," you say, "but God is full of love for mankind, and none of these things will happen." Then it was written for nothing! "No," you say, "but only as a warning, so that we may become wise." If, then, we do not become wise, but remain evil, tell me, will He not bring the punishment? And will He not also repay the good with rewards? "Yes," you say, "for that is fitting for Him, to do good even beyond what is deserved." So then, according to you, those good things are true and will certainly happen, while the punishments will not happen at all, but exist only as a warning and to cause fear! I do not know how I can persuade you. If I say that "their worm does not die, and the fire is not quenched," Mark 9:44; if I say that "they will go away into everlasting fire," Matthew 25:41-46; if I place before you the rich man already suffering punishment, you will say that all of it is only a warning. From where, then, shall I persuade you? For this is Satanic reasoning. It gives you a favor that will not help you, and it causes you to become lazy.

HOW: then, can we drive this out? Whatever we say from Scripture, you will say, is meant to threaten. Now, that might be said about future things, but not about things that have already happened and are finished. You have heard about the flood. Were those things also spoken only as a threat? Did they not really happen? Those people also heard many such warnings. For a hundred years, while the ark was being built, while the wood was being worked, and while the righteous man was calling out loudly, no one believed. But because they did not believe the warning in words, they suffered the punishment in actual fact. And this will be our fate too, if we do not believe. For this reason He compares His coming to the days of Noah, because just as some did not believe in that flood, so they will not believe in the flood of hell. Were those things a threat? Were they not a fact? Then will not He, who brought punishment on them so suddenly then, much more inflict it now also? For the things done now are not less than the sins of that time. How? Because then, it says, the sons of God went in to the daughters of men, Genesis 6:4, and those unions were the great offense. But now there is no kind of wickedness that people have not attempted. Do you then believe that the flood took place? Or does it seem to you to be a fable? And yet even the mountains where the ark came to rest bear witness. I mean those in Armenia.

BUT I WILL GO MUCH FURTHER AND TURN MY TALK TO SOMETHING ELSE: something even clearer than that. Has any of you ever traveled in Palestine? I will no longer speak about reports, but about facts, though what was said before was even clearer than facts. For whatever Scripture says is more trustworthy than the things we see. So then, has any of you ever traveled in Palestine? I suppose some have. What then? You who have seen those places, bear witness for me to those who have not been there. For above Ascalon and Gaza, all the way to the end of the river Jordan, there is a land broad and fruitful — or rather, there was, for it is not so now. This is the land that was like a garden. For it is said, "Lot saw all the plain of Jordan, that it was well watered everywhere, like the garden of the Lord." Genesis 13:10. So this land, which was once so flourishing, and matched all other lands, and in fruitfulness even surpassed the Paradise of God, is now more desolate than any wilderness. Trees do stand there, and they bear fruit. But the fruit is a sign of the wrath of God. For there are pomegranates there, and I mean both the tree and the fruit. They have a very beautiful appearance, and to someone who does not know, they offer great hope. But if they are picked up and broken open in the hand, they show no fruit inside, but only a great amount of dust and ashes stored within. The whole land is like that also. If you find a stone, you will find it full of ashes. And why do I speak of stone and wood and earth, when even the air and the water share in the disaster? For just as when a body is burned up and destroyed, the shape remains, and the outline of what was burned can still be seen, and its size and proportion remain, but its power is gone, so also there you may truly see earth that has nothing of earth in it, but is all ashes; trees and fruit that have nothing of trees and fruit in them; air and water that have nothing of water or air in them, for even these have been turned to ashes. And yet how could air ever be burned, or water, while it remained water? Wood and stones can indeed be burned, but air and water cannot be burned at all. They are impossible for us to burn, but possible for Him who did these things. Therefore the air is nothing but a furnace, and the water is a furnace. Everything is barren, everything unproductive, everything made for vengeance; images of wrath that has already come, and proofs of what is still to come.

Are these only threatening words? Are these only the sound of words? For to me, the former things were not unbelievable. Things not seen were just as believable as things that were seen. But even for the unbeliever, these are enough to produce faith. If anyone does not believe in hell, let him consider Sodom. Let him reflect on Gomorrah, the vengeance that has been inflicted and still remains. This is a proof of the eternity of punishment. Are these things grievous? And is it not grievous when you say that there is no hell, but that God has only threatened it? When you make the hands of the people slack? It is you who do not believe who compel me to say these things. It is you who have drawn me out into these words. If you believed the words of Christ, I would not be compelled to bring forward facts to produce belief. But since you have evaded them, you will from now on be persuaded, whether willing or unwilling. For what do you have to say about Sodom? Would you also wish to know the cause for which these things were done then? It was one sin, certainly a grievous and accursed one, yet only one. The men of that time had a passion for boys, and for that reason they suffered this punishment. But now ten thousand sins, equal to these and even more grievous, are committed. Then He who for one sin poured out so much anger, and neither regarded the supplication of Abraham, nor yet Lot who dwelt among them, the man who, out of honor for His servants, offered his own daughters to insult, will He spare, when there are so many sins? These things truly are ridiculous, trifling, delusion, and diabolical deceit!

Do you want me to bring up another example also? You have certainly heard of Pharaoh, king of the Egyptians. So you also know the punishment he suffered: he, along with his whole army, chariots, horses, and all, was swallowed up in the Erythraean Sea. Do you want to hear other examples too? Perhaps he was an ungodly man—or rather, not perhaps, but certainly he was an ungodly man. Do you want to see that those also were punished who were among the believers and held fast to God, but did not live upright lives? Listen to Paul, who says, "Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us murmur, as some of them murmured, and perished by the destroyer. Neither let us tempt Christ, as some of them tempted, and perished by the serpents." 1 Corinthians 10:8-10 And if fornication and murmuring had such power, what will be the effect of our sins?

AND IF YOU DO NOT PAY THE PENALTY NOW: do not be surprised. For they did not know about hell, so punishments came upon them right away. But you, whatever sins you commit, even if you escape punishment now, will pay for all of it there. If He punished those who were almost like children, and who did not sin so greatly, will He spare us? That would not be reasonable. For if we commit the same sins they did, we will deserve a greater punishment than they did. Why? Because we have received more grace. But when our offenses are many, and more serious than theirs, what punishment will we not suffer? They—and let no one think I say this because I admire them or excuse them; far from it. For when God punishes, anyone who judges the opposite does so at the devil's suggestion. I say this, therefore, not to praise them or excuse them, but to show our wickedness. They, although they grumbled, were still traveling on a wilderness road. But we grumble even though we have a homeland and are in our own houses. They, although they committed sexual immorality, did so just after they came out from the evils of Egypt and had hardly heard of such a law. But we do it after already receiving from our forefathers the teaching of salvation, so we deserve greater punishment.

Would you like to hear about other things also? What did they suffer in Palestine? They went through famines, plagues, wars, and captivities under the Babylonians and under the Assyrians. They also suffered misery from the Macedonians, and under Hadrian and Vespasian. I have something, beloved, that I want to tell you. No, do not run away! Or rather, I will tell you something else first. There was once a famine, it says, and the king was walking on the wall. Then a woman came to him and spoke these words: "O king, this woman said to me, 'Let us roast your son today and eat him, and tomorrow mine.' And we roasted and ate, and now she does not give me hers." From 2 Kings 6:28 What could be more terrible than this disaster? Again, in another place the Prophet says, "The hands of the compassionate women have boiled their own children." Lamentations 4:10 The Jews, then, suffered such punishment, and shall we not suffer much more?

Would you like to hear about their other disasters also? Read Josephus, and you will learn that whole tragedy. Perhaps by these things we may persuade you that there is a hell. Think about this: if they were punished, why are we not punished? Or how is it reasonable that we are not punished now, when we sin more seriously than they did? Is it not clear that this is because the punishment is being kept for us? And if you wish, I will tell you how each person was punished. Cain murdered his brother. It was a terrible sin indeed. Who can deny it? But he did suffer punishment, and a heavy one, equal to ten thousand deaths, because he would rather have died ten thousand times. Listen to him as he says, "If You cast me out from the land, and I shall be hidden from Your face, then it will happen that everyone who finds me will kill me." Genesis 4:14, Septuagint Tell me, then, do not many people even now do the same things that he did? For when you do not kill your brother according to the flesh, but kill your spiritual brother, are you not doing the same thing? For what if it is not by the sword? It is still by some other means, when you are able to relieve his hunger and yet neglect him. What then? Has no one now envied his brother? Has no one thrown him into dangers? But here they have not suffered punishment. Yet they will suffer it. Cain, who never heard the written laws, or the prophets, or saw great miracles, suffered such great vengeance. And will the person who has done the same things in another way, and was not made wise by so many examples, go unpunished? Where then is the justice of God, and where is His goodness?

AGAIN: a certain man was stoned for gathering sticks on the Sabbath, even though this was a small commandment, and less important than circumcision. So, the man who gathered sticks on the Sabbath was stoned. But those who often do countless things against the Law have gone away unpunished. If there is no hell, then where is His justice? Where is His fairness, which does not show favoritism? And yet He charges them with many such things, including that they did not keep the Sabbath.

AGAIN: another man, Charmi, stole something devoted to God, and he was stoned along with his whole family. What then? Has no one committed sacrilege since that time? Saul also, because he spared what God had commanded otherwise, suffered such a great punishment. Has no one shown such sparing since that time? I wish it were so. Have we not, worse than wild beasts, devoured one another against the command of God, and yet no one has died in war? Again, the sons of Eli, because they ate before the incense was offered, suffered the most severe punishment, together with their father. So then, has no father been neglectful toward his children? And are there no wicked sons? Yet no one has suffered punishment. Where, then, will they suffer it, if there is no hell?

AGAIN: one could list countless examples. What then? Ananias and Sapphira were punished at once because they kept back part of what they had offered. Has no one since that time been guilty of this? Why then did they not suffer the same punishment?

SO THEN: are we trying to convince you that there is a hell, or do you need more examples? Therefore we will go on to things that are not written down, namely the things that now happen in this life. For we need to gather this understanding from every side, so that we may not harm ourselves by pleasing ourselves in empty ways. Do you not see that many people are struck by disasters, crippled in their bodies, and suffering endless troubles, while others are held in good honor? Why is it that some suffer punishment for murders, and others do not? Hear Paul saying, "Some men's sins are evident... and some men they follow after." 1 Timothy 5:24 How many murderers have escaped! How many violators of tombs! But let those things pass. How many people do you not see suffering the harshest punishment? Some have been handed over to a long sickness, others to unceasing torments, and others to countless other sufferings. Therefore, when you see someone who has done the same things as they have, or even much worse, and yet is not suffering punishment, will you not suspect, even against your will, that there is a hell? Count among these the people who before your time were severely punished. Consider that God shows no partiality, and that though you have done countless wicked things, you have suffered nothing like that. Then you will have the idea of hell. For God has planted that idea within us in such a way that no one can ever be ignorant of it. For poets, philosophers, and storytellers, and in short all people, have spoken about the punishment there, and have said that most people are punished in Hades. And if those things are fables, what we have received is not.

I AM NOT SAYING THESE THINGS BECAUSE I WANT TO FRIGHTEN YOU OR PUT A BURDEN ON YOUR SOULS: but to make you wise and to make your souls more ready to obey. I myself could wish that there were no punishment. Yes, more than anyone else. Why is that? Because while each of you fears for your own soul, I also have to give an account for this office in which I lead you. So, more than anyone else, it is impossible for me to escape. But it cannot be that there is no punishment and no hell. What can I do? Then they say, "Where is God's kindness to mankind?" It is found in many places. But I would rather speak about that at another time, so that we do not mix it up with our discussion about hell. Meanwhile, let us not lose what we have gained. For it is no small benefit to be convinced about hell. The memory of such teaching, like some bitter medicine, can clear away every vice, if it remains firmly fixed in your mind. Let us therefore make use of it, so that, having a pure heart, we may be considered worthy to see those things which eye has not seen, nor ear heard, nor have entered into the heart of man. May we all obtain these things by the grace and mercy of our Lord Jesus Christ, with whom, etc.

Homily 9

Homily 9 on First Thessalonians

1 Thessalonians 5:1, 2

BUT CONCERNING THE TIMES AND THE SEASONS: brothers, you have no need that anything be written to you. For you yourselves know perfectly well that the day of the Lord comes as a thief in the night.

NOTHING: it seems, is so curious and so ready to pry into hidden and secret things as human nature. This usually happens when the mind is unsettled and not yet fully formed. Very simple children never stop bothering their nurses, tutors, and parents with constant questions. In those questions, there is really nothing but, "When will this happen?" and, "When will that happen?" This also comes from living in comfort and having nothing to do. So our mind is eager to learn and understand many things ahead of time, but especially the time of the end. And what is surprising about our being this way, since those holy men themselves were affected by this more than anyone else? Before the Passion, the Apostles came and said to Christ, "Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the world?" Matthew 24:23. And after the Passion and the Resurrection from the dead, they said to Him, "Tell us, do You at this time restore the kingdom to Israel again?" From Acts 1:6. And this was the very first thing they asked Him.

BUT IT WAS NOT SO AFTERWARD: when they had been granted the Holy Spirit. Not only do they not inquire themselves, nor complain of this ignorance, but they also restrain those who labor under this untimely curiosity. Hear, for example, what the blessed Paul now says: "But concerning the times and the seasons, brothers, you have no need that anything be written to you." Why has he not said that no one knows? Why has he not said that it is not revealed, instead of saying, "You have no need that anything be written to you"? Because in that case he would have grieved them more. But by speaking this way, he comforted them. For by the phrase, "You have no need," as if it were both superfluous and inexpedient, he does not allow them to inquire.

TELL ME: what advantage would there be? Let us suppose the end will come after twenty, or thirty, or a hundred years. What is that to us? Is not the end of each person’s own life the final end for that individual? Why are you curious and troubled about the end of the world as a whole? But in this matter, it is the same with us as in other things. In other matters, we leave our own personal concerns behind and worry about things in general. We say, "This person is sexually immoral, that person is an adulterer, that man has stolen, another has done harm." But no one examines what belongs to himself. Instead, each person thinks about anything rather than his own personal concerns. So here also, each of us neglects to think about his own end, and we are eager to hear about the general destruction. Now why is that your concern? For if you make your own end a good one, you will suffer no harm from the other end, whether it is far off or near. This is nothing to us.

FOR THIS REASON CHRIST DID NOT SAY IT: because it was not helpful to do so. “How,” you ask, “was it not helpful?” The One who also hid it knows why it was not helpful. Listen to Him saying to His Apostles, “It is not for you to know times or seasons, which the Father has set by His own authority.” Acts 1:7 Why are you so curious? Peter, the chief of the Apostles, and the others heard this, as though they were asking about things too great for them to know. “That is true,” you say, “but in this way it would be possible to silence the Greeks.” How? Tell me. “Because they say that this world is a god. If we knew the time of its destruction, we would have silenced them.” Why? Is what will silence them knowing when it will be destroyed, or knowing that it will be destroyed? Tell them this: that it will come to an end. If they do not believe this, they will not believe the other either.

LISTEN TO PAUL AS HE SAYS: "For you yourselves know perfectly well that the day of the Lord comes like a thief in the night." This means not only the final day in general, but also the day of each individual person. One is like the other, and is closely related to it. What the one does for all together, the other does in part. For the time of completion began with Adam, and then comes the end of that completion. Since even now, one would not be mistaken in calling it a completion. For when ten thousand die every day, and all are waiting for That Day, and no one is raised before it, is this not the work of That Day? And if you want to know why it is hidden, and why it comes like a thief in the night, I will tell you what I think is a good explanation. No one would ever have practiced virtue through his whole life. Instead, if he knew his last day, then after committing countless sins, he would come to the Laver and so depart. For even now, although the fear caused by not knowing the time shakes the souls of all, still many spend their whole earlier life in wickedness, and at their last breath give themselves to Baptism. If they had been fully certain about this matter, who would ever have practiced virtue? If many have died without Illumination, and not even this fear has taught them, while they were living, to pursue the things that please God, then if this fear had also been taken away, who would ever have been self-controlled, or who gentle? Not one! And there is another reason also. The fear of death and the love of life hold many people back. But if each person knew that he would certainly die tomorrow, there is nothing he would refuse to do before that day. He would murder whomever he wished, get revenge on his enemies to satisfy himself, and commit ten thousand crimes.

A WICKED MAN WHO HAS GIVEN UP HOPE FOR HIS LIFE HERE PAYS NO ATTENTION EVEN TO A RULER CLOTHED IN PURPLE: So a man who was convinced that he had to die no matter what would take revenge on his enemy, and after first satisfying his own soul, would then meet his end. Let me mention a third point also. People who love life and are deeply attached to the things of this world would be destroyed by despair and grief. If a young man knew that he would die before reaching old age, then, just as the slowest wild animals become even more sluggish when they are caught because they expect their end, so he too would be affected. Besides, even courageous people would not have had their reward. For if they knew that they must certainly die after three years, and that it was impossible before that time, what reward would they gain for boldly facing dangers? Anyone could say to them, "Because you are sure of three years of life, that is why you throw yourselves into dangers, knowing that it is impossible for you to die." But the man who expects that in each danger he may meet death, and knows that he will live if he does not expose himself to danger, but will die if he attempts certain actions, gives the greatest proof of his zeal and of his contempt for the present life. I will make this clear to you by an example. Tell me, if the patriarch Abraham had known beforehand that he would not have to sacrifice his son, and had still brought him to the place, would he then have had any reward? And if Paul had known beforehand that he would not die, and so had looked down on dangers, in what way would he have been admirable? For even the most sluggish person would rush into the fire if he could find someone he trusted to guarantee his safety. But the Three Children were not like that. Hear them saying, "O king, there is a God in heaven who will deliver us out of your hands and out of this furnace; and if not, let it be known to you that we do not serve your gods, nor worship the golden image which you have set up." Daniel 3:17, Septuagint

YOU SEE HOW MANY BENEFITS THERE ARE: and there are even more than these that come from not knowing the time of our end. For now, it is enough to learn these. For this reason, He comes like a thief in the night: so that we may not give ourselves over to wickedness or laziness, and so that He may not take away our reward. "For you yourselves know perfectly," he says. Why then are you curious, if you are convinced? But learn that the future is uncertain from what Christ has said. For to show that this is why He said it, hear what he says: "Watch therefore, for you do not know at what hour the thief comes." Matthew 24:42 For this reason also Paul said,

Verse 3. While they are saying, "Peace and safety," sudden destruction comes on them, like labor pains on a pregnant woman, and they will certainly not escape.

HERE HE TOUCHED ON SOMETHING HE ALSO SAID IN HIS SECOND EPISTLE: They were suffering, but those who fought against them were comfortable and living in luxury. So, while he was comforting them in their present sufferings by mentioning the Resurrection, the others mocked them with arguments based on their ancestors and said, "When will it happen?" The Prophets also said this: "Woe to them who say, 'Let Him hurry, let God quickly do His work, so that we may see it; and let the counsel of the Holy One of Israel come, so that we may know it!'" Isaiah 5:19. And again, "Woe to them that desire the day of the Lord." Amos 5:18. He means this day. He is not speaking simply about people who desire it, but about those who desire it because they do not believe it. And he says, "the day of the Lord is darkness, and not light." See, then, how Paul comforts them. It is as if he said, "Let them not think that being prosperous is proof that the Judgment is not coming." For that is exactly how it will come.

BUT IT MAY BE WORTHWHILE TO ASK: If Antichrist comes, and Elias comes, how can it be that when they say, "Peace and safety," then sudden destruction comes upon them? These things seem not to allow that day to come on them without warning, since they are signs that it is coming. But he does not mean that this is the time of Antichrist, and the whole Day, because that will be a sign of Christ’s coming. Christ Himself, however, will not have a sign, but will come suddenly and unexpectedly. For you may say that labor pains do not come on a pregnant woman unexpectedly, because she knows that after nine months the birth will take place. And yet it is very uncertain. Some give birth in the seventh month, and others in the ninth. In any case, the day and the hour are uncertain. So Paul speaks this way about that. And the comparison is exact. For there are not many sure signs of labor. In fact, many women have given birth on the roads, or when they were away from their houses and outside, because they did not expect it. And here he has not only touched on the uncertainty, but also on the bitterness of the pain. For just as a woman, while playing, laughing, and expecting nothing at all, is suddenly seized with unbearable pains and pierced through with the pangs of labor, so it will be with those souls when the Day comes upon them.

AND THEY WILL CERTAINLY NOT ESCAPE: as he was saying just now.

Verse 4. But you, brothers, are not in darkness, that that day should overtake you as a thief.

HERE HE IS SPEAKING ABOUT A LIFE THAT IS DARK AND IMPURE: Corrupt and wicked people do everything as if it were night. They escape everyone’s notice and shut themselves up in darkness. Tell me, does not the adulterer wait for the evening, and the thief for the night? Does not the one who violates tombs carry on all his work at night? What then? Does that Day not come on them like a thief? Does it not come on them unexpectedly also, and yet do they know about it beforehand? How then does he say, "You have no need that anything be written to you"? Here he is speaking not about its uncertainty, but about the disaster itself. That is, it will not come on them as an evil. It will indeed come unexpectedly even to them, but it will bring them no trouble. "That that Day," he says, "may not overtake you as a thief." For in the case of those who are awake and are in the light, if a robber should break in, he can do them no harm. So it is also with those who live rightly. But those who are sleeping he will strip of everything and go away. That is, he means those who trust in the things of this life.

Verse 5. For he says, "You are all sons of light and sons of the day."

And how is it possible to be sons of the day? In the same way that Scripture speaks of sons of destruction and sons of hell. Therefore Christ also said to the Pharisees, "Woe to you, for you travel over sea and land to make one proselyte, and when he has become one, you make him a son of hell." Matthew 23:15 And again Paul said, "Because of these things the wrath of God comes upon the sons of disobedience." Colossians 3:6 That is, they are those who do the works of hell and the works of disobedience. In the same way, sons of God are those who do things pleasing to God. So also, sons of day and sons of light are those who do the works of light. And we are not of the night or of darkness.

Verses 6, 7, and 8. So then, let us not sleep as the rest do, but let us stay watchful and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night. But let us be sober, since we belong to the day.

HERE HE SHOWS THAT BEING IN THE DAY DEPENDS ON US: In the case of the present day and night, it does not depend on us. Night comes even against our will, and sleep overtakes us when we do not want it. But with that night and that sleep, it is not so. It is in our power always to make it day. It is in our power always to stay awake. For closing the eyes of the soul and bringing on the sleep of wickedness does not come from nature, but from our own choice. But "let us watch," he says, "and be sober." For it is possible to sleep while awake by doing nothing good. Therefore he has added, "and be sober." For even in the daytime, if someone stays awake but is not sober, he will fall into countless dangers. So sobriety is the full strength of watchfulness. "Those who sleep," he says, "sleep at night, and those who get drunk are drunk at night." The drunkenness he speaks of here is not only drunkenness from wine, but also the drunkenness that comes from all vices. Riches and the desire for wealth are a drunkenness of the soul, and so is fleshly lust. In fact, every sin you can name is a drunkenness of the soul. Why then has he called vice sleep? First, because the vicious person is inactive when it comes to virtue. Next, because he sees everything like a vision. He does not look at anything in its true light, but is full of dreams, and often of unreasonable actions. And even if he sees anything good, he has no firmness and no steadiness. Such is the present life. It is full of dreams and fantasy. Riches are a dream, and glory, and everything of that kind. The person who sleeps does not see things that truly exist and have real being. Instead, he imagines things that are not real as if they were real. Such is vice, and such is the life spent in vice. It does not see the things that truly are, that is, spiritual, heavenly, lasting things. Instead, it sees things that are passing and fly away, and that soon slip away from us.

But it is not enough to stay alert and self-controlled. We must also be armed. If a man stays alert and is self-controlled, but does not have weapons, robbers will quickly kill him. So, since we ought to stay alert, be self-controlled, and be armed, if we are unarmed, naked, and asleep, who will stop him from driving his sword all the way in? Therefore, to show this too, that we need weapons, he added:

Verse 8. Put on faith and love like a breastplate, and the hope of salvation like a helmet.

"Of faith and love," he says. Here he points to both life and doctrine. He has shown what it means to watch and be sober, and to have the breastplate of faith and love. He means not an ordinary faith. Just as nothing can easily pierce a breastplate, but it is a strong protection for the chest, so you also, he says, should surround your soul with faith and love. Then none of the devil's fiery darts can ever lodge in it. For when the power of the soul is already guarded by the armor of love, all the schemes of those who plot against it are useless and ineffective. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor anything else will be able to break into such a soul. He did not simply say love, but told them to put it on like a strong breastplate. "And for a helmet, the hope of salvation." For just as a helmet protects the vital part of us by surrounding the head and covering it on every side, so this hope also does not let the mind give way, but holds it upright like the head, not allowing anything from outside to fall on it. And while nothing falls on it, it also does not slip by itself. For it is not possible for someone armed with weapons like these ever to fall. For "now abide faith, hope, love" in 1 Corinthians 13:13. Then, after saying, "Put on," and, "Clothe yourselves," he himself supplies the armor from which faith, hope, and love may be produced and may become strong.

Verse 9. For God did not appoint us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us.

SO GOD HAS NOT CHOSEN THIS IN ORDER TO DESTROY US: but to save us. And how is it clear that this is His will? He has given His own Son for us. He wants us to be saved so much that He gave His Son, and not only gave Him, but gave Him over to death. From these things, hope arises. So do not despair of yourself, O man, when you go to God. He did not spare even His Son for you. Do not lose heart because of your present troubles. He gave His Only-Begotten so that He might save you and rescue you from hell. What, then, will He spare from now on for your salvation? So you should hope for all good things. For we should not be afraid even if we were going before a judge to be judged, if that judge had shown such great love for us that he had sacrificed his son. Therefore, let us hope for kind and great things, for we have received the chief thing. Let us believe, for we have seen an example. Let us love, for it is complete madness not to love after being treated in this way.

Verses 10 and 11. He says that whether we are awake or asleep, we should live together with Him. Therefore encourage one another, and build each other up, just as you are already doing.

AND AGAIN: "whether we wake or sleep." There, by "sleep" he means one thing, and here he means another. For here, "whether we sleep" means the death of the body. That is, do not fear dangers. Even if we die, we will live. Do not lose hope because you are in danger. You have a strong security. He would not have given His Son if He had not been filled with deep love for us. So even if you die, you will live, for He Himself also died. Therefore, whether we die or live, we will live with Him. This makes no difference. It is no concern of mine whether I live or die, for we will live with Him. Therefore, let us do everything for that life. Keeping our eyes on that, let us do all our works. Vice, beloved, is darkness. It is death. It is night. We see nothing we should see, and we do nothing that is fitting for us. As the dead are ugly and have a foul smell, so also the souls of those who are vicious are full of great uncleanness. Their eyes are closed. Their mouth is shut. They lie without movement in the bed of vice, or rather, they are more miserable than those who are dead by nature. For those people are truly dead in both ways, but these people are indeed without feeling toward virtue while alive to vice. If someone strikes a dead man, he does not feel it, and he does not strike back, but is like a dry stick. In the same way, his soul is truly dry, because it has lost its life. Every day it receives countless wounds and feels none of them, but lies numb to everything.

YOU WOULD NOT BE WRONG TO COMPARE SUCH PEOPLE TO THOSE WHO ARE INSANE: drunk, or delirious. All these things belong to vice, and vice is worse than all of them. A man who is insane is treated with much allowance by those who see him, because his sickness does not come from choice, but from nature alone. But how can a person be pardoned who lives in vice? From where, then, does vice come? Why are most people bad? Tell me, where do diseases get their harmful nature? Where does frenzy come from? Where does lethargy come from? Does it not come from carelessness? If bodily disorders begin in choice, much more do those that are voluntary. Where does drunkenness come from? Does it not come from a soul without self-control? Does not frenzy come from too much fever? And does not fever come from the elements in us becoming too abundant? And does not this excess of elements come from our carelessness? For when, by deficiency or excess, we carry anything within us beyond the limits of moderation, we kindle that fire. Then, if after the fire is kindled we still neglect it, we make a blaze for ourselves that we are not able to put out. So it is with vice also. When we do not hold it back at the beginning, or cut it off, we cannot later reach its end, but it becomes too great for our power. Therefore, I beg you, let us do everything we can so that we never become drowsy. Do you not see that when sentries give way even a little to sleep, they gain no benefit from their long watch? By that little sleep they ruin everything, because they have given full opportunity to the one who is ready to steal. For just as we do not see thieves the way they see us, so also the devil is always active, watching for us, and grinding his teeth. Let us not sleep, then. Let us not say, there is nothing on this side, and nothing on that side. We are often robbed from the direction we did not expect. It is the same with vice. We perish from the direction we did not expect. Let us carefully look around at everything. Let us not be drunk, and we will not sleep. Let us not live in luxury, and we will not slumber. Let us not be mad for outward things, and we will remain sober. Let us train ourselves on every side. Men who walk on a tightrope cannot let down their guard even a little, because that little carelessness causes great harm. If the man loses his balance, he is immediately thrown down and dies. In the same way, it is not possible for us to be off our guard. We are walking on a narrow road, with cliffs cutting in on both sides, a road that does not allow both feet at the same time. Do you not see how much carefulness is needed? Do you not see how those who travel on such roads guard not only their feet, but their eyes also? For if a man chooses to look to one side, even if his foot stands firm, his eye becomes dizzy from the depth and throws his whole body down. But he must pay attention to himself and to his steps. Therefore he says, "neither to the right hand, nor to the left." Proverbs 4:27 Great is the depth of vice, high are the cliffs, and there is much darkness below. Let us pay attention to the narrow way. Let us walk with fear and trembling. No one traveling on such a road gives himself over to laughter or is weighed down with drunkenness, but he travels such a road with sobriety and fasting. No one traveling on such a road carries extra things with him, because he would be content even to travel lightly so that he might escape. No one tangles his own feet, but leaves them free and able to move.

BUT WE CHAIN OURSELVES DOWN WITH COUNTLESS WORRIES: and we carry the countless burdens of this life with us. We look around in every direction and wander carelessly. How, then, do we expect to travel on that narrow road? He did not only say, "narrow is the way," in Matthew 7:14. He says it with amazement: "how narrow is the way," that is, exceedingly narrow. We do the same thing when something is truly astonishing. And he says, "the way that leads to life is constricted." He has said this well. For when we are required to give an account of our thoughts, our words, our actions, and everything else, truly the way is narrow. But we ourselves make it even narrower, because we spread ourselves out, make ourselves wider, and drag our feet from side to side. The narrow way is hard for everyone, but especially for the person weighed down with fat. But the person who has made himself lean will not feel how narrow it is. So, the one who has trained himself to endure tightness will not lose courage when he feels its pressure.

THEREFORE: let no one expect to see heaven easily. It cannot be so. Let no one hope to travel the narrow road while living in luxury, because that is impossible. Let no one who is traveling on the broad way hope for life. So when you see this person or that person enjoying baths, rich food, or other pleasures, and surrounded by crowds of attendants, do not think that you are miserable because you do not share these things. Instead, grieve for that person, because he is traveling the road to destruction. For what benefit is there in that road, if it ends in suffering? And what harm is there in that narrowness, if it leads to rest? Tell me, if one person who has been invited to a palace must walk through narrow paths that are painful and steep, and another person who is being led to death is dragged through the middle of the marketplace, which one should we call happy? Which one should we pity? Should it not be the one who walks on the broad road? In the same way now, let us consider happy not those who live in luxury, but those who do not. These are hurrying to heaven; those are hurrying to hell.

AND PERHAPS MANY OF THEM WILL EVEN LAUGH AT WHAT I AM SAYING: But more than anything, I grieve and mourn for them for this reason: they do not even know what they should laugh at, or what they should most of all mourn over. Instead, they mix everything up and throw everything into confusion and disorder. For this reason I mourn for them. What are you saying, man? You are going to rise again, give an account of your actions, and undergo the final sentence. Do you really pay no attention to these things, but only think about pleasing your stomach and getting drunk? And do you laugh at these things? But I mourn for you, because I know the evils waiting for you and the punishment that is about to come upon you. And this is what I mourn most of all: that you laugh. Mourn with me. Weep with me over your own evils. Tell me, if one of your friends dies, do you not turn away from those who laugh at his death and think of them as enemies, while loving those who weep and suffer with you? If the dead body of your wife were laid out, you would turn away from the one who laughs. But when your soul is being put to death, do you turn away from the one who weeps and laugh yourself? Do you see how the devil has arranged things so that we become enemies and opponents of ourselves? For once, let us be sober. Let us open our eyes. Let us stay watchful. Let us take hold of eternal life. Let us shake off this long sleep. There is a Judgment. There is a Punishment. There is a Resurrection. There is an inquiry into what we have done. The Lord comes in the clouds. "Before Him," he says, "a fire will be kindled, and around Him a mighty tempest" Psalm 50:3, Septuagint. A river of fire flows before Him. There is the worm that does not die, the unquenchable fire, outer darkness, and gnashing of teeth. Even if you should be angry with me ten thousand times for speaking of these things, I will not stop speaking of them. For if the prophets did not keep silent even though they were stoned, much more should we endure hostility and not speak to please you, so that after deceiving you we may not ourselves be cut in pieces. There is punishment that never dies down and never ends, and there is no one to stand up for us. "Who will pity," he says, "the charmer that is bitten by a serpent?" Sirach 12:13. When we do not pity ourselves, tell me, who will pity us? If you see a man stabbing himself with a sword, will you be able to save his life? Not at all. Even more, when we have it in our power to do good and do not do good, who will spare us? No one. Let us pity ourselves. When we pray to God and say, "Lord, have mercy on me," let us also say it to ourselves and have mercy on ourselves. We are the ones who decide whether God will have mercy on us. He has given us this grace. If we do what is worthy of mercy, worthy of His loving-kindness toward us, God will have mercy on us. But if we do not have mercy on ourselves, who will spare us? Have mercy on your neighbor, and you will find mercy from God Himself. Every day, how many come to you saying, "Have pity on me," and you do not turn toward them? How many are naked, how many are crippled, and we do not bend toward them, but send away their pleas. How then do you expect to receive mercy when you yourself do nothing worthy of mercy? Let us become compassionate. Let us become merciful, so that we may be pleasing to God and obtain the good things promised to those who love Him, by the grace and loving-kindness of our Lord Jesus Christ, with whom, etc.

Homily 10

Homily 10 on First Thessalonians

1 Thessalonians 5:12, 13

BUT WE URGE YOU: brothers, to know those who labor among you, and are over you in the Lord, and admonish you; and to esteem them exceedingly highly in love for their work's sake. Be at peace among yourselves.

IT IS NECESSARY THAT A RULER WILL HAVE MANY OCCASIONS FOR MAKING ENEMIES: Doctors must often trouble the sick. They prepare diets and medicines for them that are not pleasant, but are helpful. Fathers also are often unpleasant to their children. Teachers are the same way, and even more so. A doctor may be disliked by the sick person, yet the family and friends are still on good terms with him, and often even the sick person is too. A father also rules his son very easily, both because of natural authority and because of civil law. If he punishes or scolds his son against the son’s will, no one stops him, and the son himself cannot even look back at him defiantly. But in the case of the priest, there is great difficulty. First of all, he ought to rule people who are willing to obey and thankful for his rule. But it is not possible for this to happen quickly. For the person who is exposed and rebuked, whoever he may be, will certainly stop being thankful and become an enemy. The same is true of the person who is advised, the one who is warned, and the one who is urged on. So if I say, pour out your wealth for the needy, I am saying something offensive and burdensome. If I say, control your anger, put out your rage, restrain your excessive desire, cut off a small part of your luxury, everything seems burdensome and offensive. And if I punish someone who is lazy, or remove him from the Church, or exclude him from the public prayers, he is grieved, not because he has been deprived of these things, but because of the public shame. For this makes the evil worse: when we are forbidden from spiritual things, we do not grieve because we have lost these great blessings, but because we are disgraced in the sight of others. We do not tremble at the thing itself or fear it.

FOR THIS REASON PAUL SPEAKS AT LENGTH FROM BEGINNING TO END ABOUT THESE PEOPLE: And Christ Himself subjected them to such strict necessity that He says, “The scribes and the Pharisees sit on Moses’ seat. Therefore whatever they tell you, do and observe. But do not do according to their works.” Matthew 23:2-3 And again, when He healed the leper, He said, “Go your way, show yourself to the priest, and offer the gift that Moses commanded, for a testimony to them.” Matthew 8:4 And yet You say, “You make him twofold more a son of hell than yourselves.” Matthew 23:15 “For this reason I said,” He answers, “Do not do the things that they do.” Therefore He has shut out every excuse from the one who is under rule. In his Epistle to Timothy also this Apostle said, “Let the elders that rule well be counted worthy of double honor.” 1 Timothy 5:17 And in his Epistle to the Hebrews also he said, “Obey them that have the rule over you, and submit to them.” Hebrews 13:17 And here again, “But we beseech you, brothers, to know them that labor among you, and are over you in the Lord.” For since he had said, “Build each other up,” lest they should think that he had raised them to the rank of teachers, he added, “See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything.” “Them that labor among you,” he says, “and are over you in the Lord, and admonish you.” And how, he says, is it not absurd? If a man stands up for you before a man, you do anything, and you confess yourself greatly indebted. But he stands up for you before God, and you do not acknowledge the favor. “And how does he stand up for me?” you say. Because he prays for you. Because he ministers to you the spiritual gift that is by Baptism. He visits. He advises and admonishes you. He comes at midnight if you call for him. He is nothing else than the constant subject of your mouth, and he bears your injurious speeches. What necessity had he? Has he done well or ill? You indeed have a wife, and live luxuriously, and choose a life of commerce. But the Priest has kept himself back from this by his occupation. His life is nothing else than to be employed about the Church. “And esteem them exceeding highly in love for their work’s sake. Be at peace with them,” he says. Do you see how well he knows that unpleasant feelings arise? He does not merely say, “Love,” but “exceeding highly,” as children love their fathers. For through them you were begotten by that eternal generation. Through them you have obtained the kingdom. Through their hands all things are done. Through them the gates of heaven are opened to you. Let no one raise divisions. Let no one be contentious. He who loves Christ, whatever the Priest may be, will love him, because through him he has obtained the awful Mysteries. Tell me, if you wished to see a palace shining with much gold, and radiant with the brightness of precious stones, and you found the man who had the key, and when called upon he immediately opened it and admitted you inside, would you not prefer him above all men? Would you not love him as dearly as your eyes? Would you not kiss him? This man has opened heaven to you, and you do not kiss him, nor pay him honor. If you have a wife, do you not love above all the man who procured her for you? So if you love Christ, if you love the kingdom of heaven, acknowledge through whom you obtained it. For this reason he says, “For their work’s sake, be at peace with them.”

Verse 14. And we exhort you, brothers, admonish the disorderly, encourage the faint-hearted, support the weak, be long-suffering toward all.

HERE HE SPEAKS TO THOSE WHO ARE IN AUTHORITY: "Admonish the disorderly," he says. Do not rebuke them out of imperiousness or self-will, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For the one who is rebuked harshly, when he despairs of himself, becomes bolder in contempt. For this reason, it is necessary to make the medicine sweet by admonition. But who are the disorderly? All those who do what is contrary to the will of God. For the order of the Church is more harmonious than the order of an army. So the reviler is disorderly, the drunkard is disorderly, and the covetous, and all who sin. For they do not walk orderly in their rank, but out of line. Therefore they are also overthrown. But there is also another kind of evils. It is not such as this, indeed, but it too is a vice: faintheartedness. For this is just as destructive as sloth. He who cannot bear an insult is feeble-minded. He who cannot endure trial is feeble-minded. This is he who is sown upon the rock. There is also another sort, that of weakness. "Support the weak," he says. Now weakness occurs in regard to faith. But notice how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Receive those who are weak in the faith." Romans 14:1. For in our bodies too, we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this, especially for the teacher, none so suitable to those who are under rule. It can completely shame and put out of countenance the one who is fiercer and more shameless than all men.

Verse 15. Make sure that no one repays anyone evil for evil.

IF WE SHOULD NOT REPAY EVIL WITH EVIL: then we should much less repay good with evil. And even more, when no evil has been done first, we should not do evil at all. “You say, ‘Such a person is a bad man, and he has hurt me and done me much harm.’ Do you want to take revenge on him? Do not strike back. Leave him unpunished. Well then, is that where it ends? By no means;”

BUT ALWAYS PURSUE WHAT IS GOOD FOR ONE ANOTHER AND FOR EVERYONE:

THIS IS THE HIGHER PHILOSOPHY: not only to refuse to pay back evil with evil, but to return good for evil. For this is truly revenge. It harms the other person and benefits you, or rather, it greatly benefits even him also, if he is willing. And so that you may not think this is said only about the faithful, he says, "both toward one another and toward all."

Verse 16. Rejoice always.

THIS IS SAID ABOUT THE TEMPTATIONS THAT BRING SUFFERING: Listen, all of you who have fallen into poverty or into painful troubles. From these things, joy is born. For when we have a soul like this, so that we take revenge on no one but do good to everyone, then tell me, from where can the sting of grief enter us? For if someone rejoices so much in suffering wrong that he repays even the person who has wronged him with kindness, from where can grief come to him afterward? And you say, how is this possible? It is possible, if we are willing. Then he also shows the way.

Verses 17 and 18. Pray without stopping. In everything, give thanks, for this is the will of God.

ALWAYS GIVING THANKS IS A MARK OF A WISE SOUL: Have you suffered some evil? But if you choose, it is not evil. Give thanks to God, and the evil is changed into good. You also should say as Job said, "Blessed be the name of the Lord forever." Job 1:21 Tell me, what great thing have you suffered? Has sickness come upon you? Even that is nothing strange. For our body is mortal and able to suffer. Has loss of possessions come upon you? But these also are things that can be gained, and then lost again, and they remain here. But is it the plots and false accusations of enemies? Yet it is not we who are injured by these, but those who are the authors of them. For, he says, "The soul that sins shall itself also die." Ezekiel 18:4 And the one who suffers the evil has not sinned, but the one who has done the evil has.

SO: you should not take revenge on the one who is dead. Instead, pray for him, so that you may rescue him from death. Do you not see how the bee dies when it stings? By that creature, God teaches us not to wound our neighbors. For we ourselves receive death first. By striking them, perhaps we cause them pain for a little while, but we ourselves will not go on living any longer, just as that creature will not. And yet Scripture praises it, saying that it is a worker whose labor kings and ordinary people use for their health, in Sirach 11:3. But this does not keep it from dying. It still must perish. And if its other excellence does not save it when it harms others, much less will ours save us.

IN FACT: to start harming someone when no one has harmed you is what the most savage beasts do, or rather, not even beasts do that. If you let them feed in the wilderness and do not press them into need by confining them, they will never harm you, come near you, or bite you, but will go their own way.

BUT YOU ARE A RATIONAL MAN: honored with so much rule and honor and glory, and yet in your conduct toward your fellow-creature, you do not even imitate the beasts. Instead, you injure your brother and devour him. And how will you be able to excuse yourself? Do you not hear Paul saying, "Why not rather take wrong? Why not rather be defrauded? No, but you yourselves do wrong and defraud, and that your brothers," in 1 Corinthians 6:7-8? Do you see that doing wrong is the real wrong, but to suffer wrongfully is to receive a benefit? For tell me, if anyone were to revile his rulers, if he were to insult those in power, whom does he injure? Himself, or them? Clearly, himself. Then he who insults a ruler insults not him, but himself. And he that insults a Christian, does he not through him insult Christ? "By no means," you say. What do you say? He that casts a stone at the images of the king, or emperor, at whom does he cast a stone? Is it not at himself? Then does he who casts a stone at the image of an earthly king cast a stone at himself, and does not he who insults the image of God, for man is the image of God, injure himself?

How long will we keep loving riches? I will not stop crying out against them, because they are the cause of everything. How long will this endless desire go on without ever satisfying us? What good is gold? I am amazed at it. There is some kind of spell in this matter, that gold and silver should be valued so highly among us. We do not even care about our own souls, but those lifeless images take up so much attention. From where did this disease invade the world? Who will be able to destroy it? What reason can cut off this evil beast and destroy it completely? This desire is deeply planted in the minds of men, even in those who seem to be religious. Let us be ashamed before the commands of the Gospel. In Scripture, these are only words; they are nowhere shown in deeds.

And what is the fine-sounding excuse of the many? “I have children,” one says, “and I am afraid lest I myself be reduced to the extremity of hunger and want, lest I should need others. I am ashamed to beg.” For that reason, then, do you cause others to beg? “I cannot,” you say, “endure hunger.” For that reason do you expose others to hunger? Do you know what a dreadful thing it is to beg, how dreadful it is to be perishing from hunger? Spare your brothers also! Tell me, are you ashamed to be hungry, and are you not ashamed to rob? Are you afraid to perish from hunger, and not afraid to destroy others? And yet to be hungry is neither a disgrace nor a crime. But to cast others into such a state brings not only disgrace, but extreme punishment.

ALL THESE ARE EXCUSES: empty words, and trifles. It is not really because of your children that you act this way. Those who have no children, and will not have any, prove this. Even so, they still work hard, wear themselves out, and stay busy gathering wealth, as much as if they had countless children to leave it to. It is not care for his children that makes a man greedy, but a sickness of the soul. For this reason, many who do not have children are still mad about riches, while others who live with many children even despise what they have. They will accuse you on that Day. For if the needs of children forced people to store up riches, then they too would necessarily have the same desire, the same craving. But if they do not, then it is not because of the number of children that we are driven mad in this way, but because of the love of money. And who are they, you ask, who have children and yet despise riches? Many, and in many places. And if you allow me, I will also speak of examples from the ancients.

Did Jacob not have twelve children? Did he not live the life of a hired servant? Was he not wronged by his kinsman? And did he not often disappoint him? And did his number of children ever compel him to turn to any dishonest counsel? What was the case with Abraham? And with Isaac, did he not also have many other children? What then? Did he not possess all he had for the benefit of strangers? Do you see how he not only did not do wrong, but even gave up his possessions, not only doing good, but choosing to be wronged by his nephew? For to endure being robbed for the sake of God is a much greater thing than to do good. Why? Because the one is the fruit of the soul and of free choice. For that reason, it is easily done. But the other is injurious treatment and violence. A man will more easily throw away ten thousand talents willingly, and will not think that he has suffered any harm, than he will meekly endure being robbed of three pence against his will. So this rather is philosophy of soul. And we see this in the case of Abraham. For it says, "Lot beheld all the plain; and it was well watered as the garden of God, and he chose it." Genesis 13:10-11. And Abraham said nothing against it. Do you see that he not only did not wrong him, but was even wronged by him? Why, O man, do you accuse your own children? God did not give us children for this end, that we should seize the possessions of others. Take care, lest in saying this you provoke God. For if you say that your children are the causes of your grasping and your avarice, I fear lest you be deprived of them, as injuring and ensnaring you. God has given you children so that they may support your old age, so that they may learn virtue from you.

FOR THIS REASON: God has willed that mankind should be held together in this way, providing for two very important purposes. On the one hand, He appointed fathers to be teachers. On the other hand, He planted deep love in us. For if people were simply brought into being, no one would have any connection to anyone else. For even now, when there are relationships of fathers, children, and grandchildren, many people pay no attention to many others. It would be even more so then. For this reason God has given you children. Therefore do not accuse the children.

BUT IF THOSE WHO HAVE CHILDREN HAVE NO EXCUSE: what can those say for themselves who have no children, yet wear themselves out trying to gain riches? But they do have a claim they make for themselves, though it has no excuse at all. And what is it? They say, "Instead of having children, we can have our riches as a memorial." This is truly ridiculous. One says, "Instead of children, my house will become the immortal memorial of my glory." But it will not be a memorial of your glory, O man. It will be a memorial of your greed. Do you not see how many people now, as they pass magnificent houses, say to one another, "What frauds, what robberies this man committed so that he could build this house. And now he has become dust and ashes, and his house has passed into the inheritance of others!" So then, what you leave behind is not a memorial of your glory, but of your greed. And your body is hidden in the earth, but you do not allow the memorial of your greed to be hidden, as it might have been over time. Instead, through your house, you cause it to be dug up and brought out. For as long as this house stands, bearing your name and being called this man's house, the mouths of everyone must surely be opened against you. Do you see that it is better to have nothing than to endure such an accusation?

THESE THINGS APPLY HERE: But what will we do there? Tell me: if we have had so much available to us here, and have shared none of our possessions with anyone, or only very little, how will we get rid of our dishonest gains? A man who wants to get rid of greedy gain does not give a little out of a great amount. He gives back many times more than he stole, and he stops stealing. Hear what Zacchaeus says: "If I have taken anything from anyone by false accusation, I restore fourfold" in Luke 19:8. But you, after wrongly taking ten thousand talents, think that if you give a few drachmas, you have repaid everything, and you act as if you have given even more. And you do even this unwillingly. Why? Because you ought not only to have restored these things, but also to have added more from your own private possessions. A thief is not excused when he gives back only what he stole. Often he has paid with even his life, and often he makes a settlement by restoring many times as much. So the greedy man should do the same. For the greedy man also is a thief and a robber, and much worse than the other man, because he is more tyrannical. The thief acts in secret and attacks at night. In that way, he removes much of the boldness of the act, as if he were ashamed and afraid to sin. But the other man has no sense of shame. With a bold face, in the middle of the marketplace, he steals everyone's property, being both a thief and a tyrant at once. He does not break through walls, put out the lamp, open a chest, or tear off seals. But what does he do? He does things even more shameless than these. In the sight of the people he is injuring, he carries things out through the door. He confidently opens everything, and he forces them to lay out all their possessions themselves. That is how extreme his violence is. This man is more wicked than those thieves, since he is more shameless and tyrannical. A man who has been harmed by deceit is grieved, but he has at least one great comfort: the man who injured him was afraid of him. But a man who, along with the injury he suffers, is also treated with contempt, will not be able to bear the violence. For the mockery is greater. Tell me, if one man committed adultery with a woman in secret, and another did it in her husband's sight, which one grieved him more and was more likely to wound him? The second man not only did him wrong, but also treated him with contempt. But the first man, even if he did nothing else, at least showed that he feared the man he injured. It is the same with money. The man who takes it secretly shows him this much honor: he does it secretly. But the man who robs publicly and openly adds shame to the loss.

THEREFORE: let us all stop taking what belongs to others, both poor and rich. What I am saying now is not only for the rich, but for the poor also. They too rob people who are poorer than themselves. Craftsmen who are better off and more powerful undersell those who are poorer and more troubled. Merchants do the same to other merchants. And so it is with everyone involved in the marketplace. So I want to remove injustice from every side. The harm does not lie in how much is plundered or stolen, but in the intention of the one who steals. And I know, and remember, that I have told you before that those who do not despise small profits are even greater thieves and defrauders, if you also remember it. But let us not be too exact about this. Let them be counted just as bad as the rich. Let us train our mind not to desire greater things, and not to aim at more than we have. But in heavenly things, let our desire for more never be satisfied. Let each person always long for more. But on earth, let each person seek what is necessary and enough, and look for nothing more, so that he may be able to obtain the true goods, by the grace and lovingkindness of our Lord Jesus Christ. With him, to the Father, together with the Holy Spirit, be glory, power, and honor, now and always, and forever and ever. Amen.

Homily 11

Homily 11 on First Thessalonians

1 Thessalonians 5:19-22

DO NOT PUT OUT THE SPIRIT: Do not despise prophecies. But test all things, and hold firmly to what is good. Stay away from every form of evil.

A THICK MIST: darkness, and a cloud are spread over all the earth. To show this, the Apostle said, "For we were once darkness." Ephesians 5:8. And again, "You, brothers, are not in darkness, that that day should overtake you as a thief." Since, therefore, there is, so to speak, a moonless night, and we walk in that night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have made it brighter and more shining, as, for example, Paul and Peter, and all those saints. While others have even extinguished it, as the five virgins, as those who have made shipwreck concerning the faith, as the fornicator of Corinth, and as the Galatians who were perverted.

FOR THIS REASON PAUL SAYS: "Do not quench the Spirit," that is, the gift of grace, because he often uses that name for the gift of the Spirit. But an impure life extinguishes this. For if someone has thrown both water and dust on the light of our lamp, he extinguishes it. And even if he does not do this, but only takes away the oil, the same thing happens. So it is also with the gift of grace. For if you have cast earthly things over it, and the cares of changing matters, you have quenched the Spirit. And if you have done none of these things, but a temptation coming from some other direction has attacked it violently, like a wind, then if the light is not strong, and it does not have much oil, or you have not closed the opening, or have not shut the door, all is ruined. But what is the opening? As in the lamp, so also in us, it is the eye and the ear. Do not allow a violent blast of wickedness to fall on these, since it would extinguish the lamp. But close them with the fear of God. The mouth is the door. Shut it, and fasten it, so that it may both give light and drive back the attack from outside. For example, has someone insulted and reviled you? Then shut your mouth. For if you open it, you add force to the wind. Do you not see in houses, when two doors stand directly opposite each other, and there is a strong wind, if you shut one, and there is no opposing draft, the wind has no power, but most of its force is weakened? So also now, there are two doors: your mouth, and the mouth of him who insults and affronts you. If you shut your mouth, and do not allow a draft on the other side, you have quenched the whole blast. But if you open it, it will not be restrained. Therefore let us not quench it.

AND THE FLAME IS OFTEN LIKELY TO BE EXTINGUISHED EVEN WHEN NO TEMPTATION ATTACKS IT: When the oil fails, when we do not give alms, the Spirit is quenched. For it came to you as an alms from God. Then He sees that this fruit does not exist in you, and He does not remain with an unmerciful soul. But when the Spirit is quenched, you know what follows, as many of you as have walked on a road in a moonless night. And if it is difficult to walk by night on a road from land to land, how can it be safe on the road that leads from earth to heaven? Do you not know how many demons there are in the space between, how many wild beasts, how many spirits of wickedness? If indeed we have that light, they will be able to do us no hurt. But if we extinguish it, they soon take us captive. They soon rob us of everything. Since even robbers first extinguish the lamp, and so plunder us. For they indeed see in this darkness, since they do the works of darkness. But we are unaccustomed to that light. Let us not then extinguish it. All evil doing extinguishes that light, whether reviling, or insolence, or whatever you can mention. For as in the case of fire, everything that is foreign to its nature destroys it, but that kindles it which is suited to it. Whatever is dry, whatever is warm, whatever is fiery, kindles the flame of the Spirit. Let us not therefore cover it over with anything cold or damp, for these things destroy it.

BUT THERE IS ALSO ANOTHER EXPLANATION: There were many among them who truly prophesied, but some prophesied falsely. He also says this in the Epistle to the Corinthians: for this reason, God gave the discernings of spirits, in 1 Corinthians 12:10. The devil, in his evil cunning, wanted to use this gift of grace to overthrow everything connected to the Church. For both the demon and the Spirit foretold the future. One spoke falsehood, and the other truth. And there was no way to get proof about either one from any other source, because each spoke without being called to account, as Jeremiah and Ezekiel had done. But when the time came, they were shown for what they were. So He also gave the discernings of spirits. Since, therefore, many among the Thessalonians were also prophesying at that time, and he has them in view when he says, "Neither by word, nor by epistle, as from us, as that the day of the Lord is now present," in 2 Thessalonians 2:2, he says this here. That is, do not, because there are false prophets among you, forbid these true ones also on their account and turn away from them. Do not quench them. That is, do not despise prophecies.

DO YOU SEE THAT THIS IS WHAT HE MEANS BY: "Test all things"? Because he had said, "Do not despise prophecies," they might have thought that he was opening the pulpit to everyone. So he says, "Test all things," that is, test the things that are truly prophecies, and hold firmly to what is good. "Keep away from every form of evil," not just from one kind or another, but from all of them. In this way, by testing, you may tell the true things from the false, avoid the false, and hold firmly to the true. For in this way, our hatred for the one becomes strong, and our love for the other grows, when we do everything not carelessly or without examination, but with careful investigation.

Verse 23. And may the God of peace Himself make you holy completely. And may your spirit and soul and body be kept whole, without blame, at the coming of our Lord Jesus Christ.

NOTICE THE LOVE OF THE TEACHER: After the warning, he adds a prayer. Not only that, but he even includes it in his letter. For we need both advice and prayer. For this reason, we also first give you advice, and then offer prayers for you. And those who are initiated know this. Paul, however, did this for good reason, because he had great confidence before God. But we are covered with shame and have no freedom of speech. Yet because we were appointed to this, we do it, though we are unworthy even to stand in His presence and to hold the place of the lowest disciples. But because grace works even through the unworthy, not for our own sake but for the sake of those who are about to be helped, we do our part.

"May he sanctify you completely," he says, "and may your spirit and soul and body be kept whole, without blame, at the coming of our Lord Jesus Christ." What does he call the spirit here? The gift of grace. For if we leave here with our lamps burning brightly, we will enter the bridechamber. But if they are put out, it will not be so. For this reason he says, "your spirit." For if that remains pure, the others remain pure also. And he says, "soul and body," because then neither the one nor the other allows anything evil.

Verse 24. The One who calls you is faithful, and He will also do it.

NOTICE HIS HUMILITY: Because he had prayed, he says, "Do not think that this happens because of my prayers, but because of the purpose for which He called you. For if He called you to salvation, and He is true, He will certainly save you, since He wills it."

Verse 25. Brothers, pray for us also.

AMAZING: What humility is here! He said this because of humility. But we say, "Pray for us also," not out of humility, but for your great benefit, because we want to gain some great good from you. For even if you do not receive any great or wonderful benefit from us, still do it for the sake of the honor and the title itself. Someone may have children, and even if they have not been helped by him, still, because he has been their father, he may remind them of this by saying, "Not even for one day have I been called father by you." For this reason we too say, "Pray for us also." I am not saying this only in words, but because I truly desire your prayers. For if I have become responsible for this leadership over all of you, and will have to give an account, then I ought even more to have the benefit of your prayers. Because of you my responsibilities are greater; therefore the help from you also should be greater.

Verse 26. Greet all the brothers with a holy kiss.

OH: what zeal! Oh, what intense passion is here! Because he was absent and could not greet them with a kiss, he greets them through others, just as when we say, "Kiss him for me." In the same way, you also keep the fire of love. For it does not allow distance to stand in the way. Even across long spaces between people, it reaches out and is present everywhere.

Verse 27. I solemnly charge you by the Lord that this letter be read to all the holy brothers.

AND THIS COMMAND COMES MORE FROM LOVE THAN FROM TEACHING: He means, "so that I may also be in conversation with them."

Verse 28. May the grace of our Lord Jesus Christ be with you. Amen.

AND HE DOES NOT MERELY COMMAND THEM: but adjures them. And he does this from a fervent mind, so that even if they should despise him, for the sake of the adjuration they may do what is commanded. For people once had a great dread of that appeal. But now even that is trampled under foot. And often, when a slave is scourged and adjures by God and His Christ, and says, "So may you die a Christian," yet no one gives heed, no one regards it. But if he adjures him by his own son, immediately, though unwilling and grinding his teeth, he gives up his anger. Again, another man, being dragged and led away through the middle of the market-place, in the presence both of Jews and Greeks, adjures the one leading him away with the most fearful adjurations, and no one regards it. What will not the Greeks say, when one of the faithful adjures another faithful man, a Christian, and no regard is paid to it, but we even despise him?

Will you allow me to tell you a certain story that I myself heard? For I am not saying it from my own invention, but as I heard it from a person worthy of trust. There was a certain maid-servant joined to a wicked man, a vile runaway slave. When her husband, after committing many faults, was about to be sold by her mistress. For his offenses were too great for pardon, and the woman was a widow, and was not able to punish the man who was the plague of her house, and therefore resolved to sell him. Then she considered that it was an unholy thing to separate the husband from the wife. So, although the girl was useful, to avoid separating her from him, the mistress made up her mind to sell her also with him. Then the girl, seeing herself in these straits, came to a venerable person who was close to her mistress, and who also told it to me. Clasping her knees, and with a thousand lamentations, she begged her to entreat her mistress on her behalf. And after spending many words, at last she added this also, as if by this especially she might persuade her, laying on her a most awful adjuration. And the adjuration was this: "May you see Christ on the Day of Judgment, if you do not neglect my petition." And after saying this, she departed. And the woman who had been asked, because some worldly care came in the way, such as happens in households, forgot the matter. Then suddenly, late in the afternoon, that most awful adjuration came into her mind, and she felt great compunction. And she went and asked with great earnestness, and obtained the request. And that very night she suddenly saw the heavens opened, and Christ Himself. But she saw Him as far as it was possible for a woman to see Him. Because she paid heed to the adjuration, because she was afraid, she was counted worthy of this vision.

I HAVE SAID THESE THINGS SO THAT WE MAY NOT TREAT SOLEMN APPEALS LIGHTLY: especially when people beg us for things that are good, such as alms and acts of mercy. But now poor people who have lost their feet sit and watch you hurry past. Since they cannot follow you with their feet, they hope to stop you, as if with a kind of hook, by making a solemn appeal. Stretching out their hands, they beg you, under oath, to give them only one or two pennies. But you hurry past, even though your Lord is the one by whom they appeal to you. And if someone appeals to you by the eyes of your husband, who is away from home, or of your son, or your daughter, you give in at once. Your mind is stirred, and your heart grows warm. But if he appeals to you by your Lord, you hurry past. And I have known many women who, when they heard the name of Christ, did hurry past; but when those who approached them praised their beauty, they were melted and softened, and stretched out their hand.

YES: this is what they have reduced suffering and miserable beggars to: making a joke out of them. When they do not stir their souls by speaking harsh and bitter words, they turn to this method, by which they greatly amuse them. And our great wickedness forces the person who is in trouble or pressed by hunger to speak praises about the beauty of those who show him pity. And I wish that were all. But there is another form even worse than this. It forces the poor to become jugglers, clowns, and filthy jokers. For when he puts cups and bowls and cans on his fingers and strikes them like cymbals, and then takes a pipe and whistles on it those shameful and sensual tunes, and sings them at the top of his voice, many people gather around. Some give him a piece of bread, some a penny, and others something else. And they keep him there a long time, and both men and women are delighted. What could be more grievous than this? Do not these things deserve much groaning? They are small matters, and are thought to be small, but they produce great sins in our character. For when any obscene and pleasing melody is sung, it softens the mind and corrupts the soul itself. And the poor man who calls on God and asks a thousand blessings on us is not granted even a word from you. But the one who brings in playful jokes instead of these things is admired.

AND I WILL NOW SAY TO YOU WHAT HAS COME INTO MY MIND: And what is it? When you are caught in poverty and sickness, if from nowhere else, then at least learn from those who beg and wander through the narrow streets to give thanks to the Lord. For they spend their whole life in begging, and yet they do not blaspheme. They are not angry, and they are not impatient. Instead, they make the whole account of their beggary with thanksgiving, magnifying God and calling Him merciful. He who is perishing with hunger calls Him merciful. But you, who are living in plenty, if you cannot get all possessions, call Him cruel. How much better is he! How will he condemn us! God has sent the poor through the world as common teachers in our calamities, and as comfort under them. Have you suffered anything contrary to your wishes? Yet it is nothing like what that poor man suffers. You have lost one eye, but he has lost both. You have long struggled under disease, but he has a disease that cannot be cured. You have lost your children, but he has even lost the health of his own body. You have suffered a great loss, but you have not yet been reduced to beg from others. Give thanks to God. You see them in the furnace of poverty, begging indeed from all, but receiving from few. When you are weary of praying and do not receive, consider how often you have heard a poor man calling upon you and have not listened to him, and yet he has not been angry or insulted you. And yet you act this way from cruelty, but God, from mercy, refuses to hear. If you yourself, from cruelty, do not hear your fellow-servant, and do not expect to be found at fault, do you find fault with the Lord, who out of mercy does not hear His servant? Do you see how great the inequality is, and how great the injustice is?

LET US KEEP THINKING ABOUT THESE THINGS: the people who are beneath us in status, and those who suffer greater troubles than we do. Then we will be able to give thanks to God. Life is full of many examples like this. And anyone who is self-controlled and willing to pay attention gains great instruction from the houses of prayer. For this reason, the poor sit in front of the entrance, both in the churches and in the chapels of the Martyrs, so that we may receive great benefit from the sight of these things. Consider this: when we enter earthly palaces, we see nothing like this. Instead, people who are honored and well-known, rich and educated, are hurrying about everywhere. But into the true palaces, I mean the Church and the prayer houses of the Martyrs, come the demon-possessed, the disabled, the poor, the old, the blind, and those whose limbs are twisted. And why? So that you may be taught by seeing these things. First, if you have come in carrying any pride from outside, then after looking at these people, you may put aside your arrogance, become humble in heart, and then go in and hear what is said. For it is not possible for a person who prays with an arrogant mind to be heard. Also, when you see an old man, you may not become proud of your youth, because these old men were once young. And when you think highly of your military service or your royal power, you may remember that from among such people have come those who became distinguished in kings' courts. And when you feel confident because of your bodily health, by paying attention to these people, you may lower your proud spirit. For the healthy person who comes in here continually will not be proud because of bodily health, and the sick person will receive no small comfort.

BUT THEY DO NOT SIT THERE ONLY FOR THIS REASON: They are also there to make you compassionate and ready to show pity, so that you may admire the lovingkindness of God. For if God is not ashamed of them, but has placed them in His vestibules, much less should you be ashamed. Then you will not become proud because of palaces on earth. Do not be ashamed when a poor man calls to you. And if he comes near, if he takes hold of your knees, do not push him away. For these are like noble dogs of the Royal Courts. I do not call them dogs to dishonor them — far from it — but to praise them highly. They guard the King's court. Therefore, feed them, for the honor passes on to the King. There, everything is pride — I mean the palaces on earth. Here, everything is humility. You learn, especially from the vestibules themselves, that human beings are nothing. From the very people who sit in front of them, you are taught that God does not delight in riches. For their sitting and gathering there is almost like a warning. It sends out a clear voice about the nature of all people, and says that human things are nothing, that they are shadow and smoke. If riches were a good thing, God would not have seated the poor before His own vestibule. And if He also admits rich people, do not wonder. He admits them not so that they may remain rich, but so that they may be freed from their burden. For hear what Christ says to them: "You cannot serve God and Mammon," Matthew 6:24; and again, "It is hard for a rich man to enter into the kingdom of heaven"; and again, "It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of heaven," Matthew 19:23-24. For this reason He receives the rich: so that they may hear these words, so that they may desire the eternal riches, and so that they may long for the things in heaven. And why do you wonder that He does not refuse to seat such people at His vestibules? For He does not refuse to call them to His spiritual Table and make them share in that Feast. But the maimed and the lame, the old man clothed in rags and filth, and suffering from catarrh, comes to share in that Table with the young and the beautiful, and also with the man clothed in purple and with a diadem around his head. He too is counted worthy of the spiritual Feast. Both enjoy the same benefits, and there is no difference.

DOES CHRIST NOT THINK IT BENEATH HIM TO CALL THEM TO HIS TABLE WITH THE KING: that is, the Emperor? For both are called together. And do you perhaps think it beneath you even to be seen giving to the poor, or even speaking with them? Shame on your haughtiness and pride! See to it that we do not suffer the same things as the rich man of old. He disdained even to look at Lazarus. He did not allow him to share his roof or shelter. Instead, he was outside, cast away at his gate, and he was not even granted a word from him. But see how, when that rich man fell into distress and needed help from Lazarus, he failed to obtain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, because we are ashamed of His friends. Let your table be filled with the maimed and the lame. Through them Christ comes, not through the rich. Perhaps you laugh when you hear this. Therefore, so that you may not think this is my word, hear Christ Himself speaking, so that you may not laugh, but shudder: "When you make a dinner or a supper, do not call your friends, nor your brothers, nor your kinsmen, nor rich neighbors; lest perhaps they also invite you again, and you are repaid. But when you make a feast, invite the poor, the maimed, the lame, the blind; and you will be blessed, because they have nothing with which to repay you. For you will be repaid in the Resurrection of the just." Luke 14:12-14. And your glory is even greater here also, if you love that. For from the former kind of guests come envy, malice, slanders, revilings, and much fear lest anything unbecoming should happen. And you stand like a servant before his master, if those invited are your superiors, fearing their criticism and their lips. But in the case of these, there is nothing of that kind. Whatever you bring them, they receive it all with pleasure. Great is the applause, brighter the glory, and higher the admiration. All who hear do not praise the former as much as the latter. But if you rich men do not believe it, make the trial, you who invite generals and governors. Invite the poor, and fill your table from them, and see whether you are not praised by all, whether you are not loved by all, whether all do not regard you as a father. For from those feasts there is no advantage. But for these, heaven is laid up, and the good things of heaven. May we all become partakers of these things, by the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Spirit, be glory, power, and honor, now and ever, and world without end. Amen.

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