Theophylact of Ohrid

In his own words on 1 Thessalonians

• 1 Thessalonians 1:1

  The Apostle Paul in his letter to the Thessalonians places Timothy alongside himself. Meanwhile, in the Epistle to the Ephesians he does not do this, even though Timothy was known to them. It seems to me this is because he intended to send him to the Ephesians immediately, which is why it was unnecessary to write the epistle on behalf of someone who was to deliver it. But here the situation is different: Timothy had recently returned from Thessalonica, so he rightly places him alongside himself. But before Timothy he places Silvanus, probably because Timothy himself, out of humility, requested this, imitating his teacher Paul, who includes his disciples alongside himself. Here Paul does not call himself either an apostle or a servant, as he usually does in other epistles, because the Thessalonians were newly converted and had not yet come to know him closely. Therefore, it was not fitting to remind them of his dignity. Though the Thessalonians were few in number and had not yet been closely united among themselves, he nevertheless calls them a church, encouraging them by the very name itself: since the name "church" for the most part signifies a multitude. Since there were both Greek and Jewish churches, he, distinguishing this church from those, says, which is "in God the Father." It is a great dignity to be "in God." For if someone is a slave of sin, he is not "in God." Note: the preposition "in" (εν) applies both to the Father and to the Son. He wishes for them that more and more they would advance in the gifts of God, but would also have peace, not being prideful before one another.

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• 1 Thessalonians 1:2

  Immediately after the praise follows glory to God. For by thanking God for them, he shows that they have fulfilled everything by which God is glorified. But at the same time he also teaches humility, since everything is accomplished by God. That he thanks God is a consequence of their virtues; and that he remembers them in his prayers is due to his love for them.

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• 1 Thessalonians 1:3

  Not only, he says, do I remember you in prayers, but also at every other time. This is proof of his fervent love. That is, your steadfastness. For the essence of faith is to stand firm, and not merely to boast of faith in words. What labor is it to love? Simply to love is no labor; but to love truly is a great labor. For if someone endures all things for the sake of a beloved person, how is this not labor? And the Thessalonians indeed suffered much out of love for Paul, as can be seen from the book of Acts (Acts 17:5). Much, he says, you endured in prolonged trials, and you endured, sustained by hope. For with full conviction you believed in the rewards prepared: since God allowed them at the beginning to undergo trials so that no one would say that the preaching was established simply and by flattery, but so that it would be evident that what was at work here was not human persuasion, but the power of God, subduing souls. One can understand this in two ways: either remembering before God and our Father; or understanding "the work of faith" which is before God. So do not think that you labor in vain; on the contrary, everything is before God, and He will render the reward.

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• 1 Thessalonians 1:4

  He says, we remember you because we know that you are chosen by God: for you have been chosen for the faith preferentially over many others. But how is this evident, holy Paul? Listen, he says, to what follows next.

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• 1 Thessalonians 1:5

  From this, he says, your election is evident, that God glorified the preaching among you. For we did not simply preach, but there were also signs, because God was pleased that you should believe as chosen by Him and foreordained. That is, in signs that served for the benefit of well-minded people and for the punishment of ill-minded ones. Or in spiritual wisdom, and not worldly; or in that the Holy Spirit was given to those who believed. That is, in afflictions and sufferings. Just as the sign and gift of the Holy Spirit served for the full assurance of those who believed, so also the sufferings endured for the sake of the preaching constitute a great confirmation of it. You, he says, are witnesses of how we conducted ourselves among you and with what great readiness we preached; but this too is for your sake. Since you are chosen, we labored so zealously for you. For what would one not endure for the beloved of God? Here he also touches upon his own struggles, though in a veiled manner, since he wishes first to praise them.

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• 1 Thessalonians 1:6

  He strengthens them both by praise and by reminding them that they did not fall behind him in dangers. See what praise — to become imitators of the teacher at once, and not only of him, but also of the Lord! How then did they become "imitators of the Lord"? In that He Himself also, having endured great sufferings, rejoiced: for He came voluntarily for this very purpose, so as to say to the Father: "glorify Your Son" (Jn. 17:1). You received the word not simply amid afflictions, but also "amid many," that is, with dangers. And this can be seen in the Acts of the Apostles. Yet this affliction, namely the dangers, you receive with joy. Explaining how one can rejoice in affliction, he said: "with joy of the Holy Spirit." The Spirit did not allow you to suffer: suffering was in them as bodily beings, but joy was supplied by the Spirit. For just as the youths were bedewed in the fire by the refreshing Spirit, so also in dangers the Spirit gladdened you, pointing you to the future recompense. See: one becomes an imitator of the Lord when he endures dangers with the joy of the Holy Spirit.

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• 1 Thessalonians 1:7

  Although Paul came to them after others, nevertheless, he says, you shone so brightly that you became teachers of those who received the faith before you. And in this too is an imitation of Paul, since he also came last but surpassed everyone. Notice that he did not say: you will be an example for those who will believe, but: you have already "become an example" for believers of how one ought to believe — namely with fervor and readiness for dangers. By Achaia he means Greece.

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• 1 Thessalonians 1:8

  The fame of your virtue has caused the preaching to become known to all, and you have shown yourselves to be teachers of all. The expression "sounded forth" — he speaks as if of a trumpet, sounding loudly and heard over a great distance. Your example, says the apostle, filled Macedonia and Greece with word and teaching, and every place with amazement, that in such a short time you showed such faith. As if speaking of something animate, the apostle used the word: "spread abroad." So strong and effective is the fame of your faith that people do not even wait for us to say something about you; on the contrary, every time we begin to speak in order to bring them to a similar emulation, they anticipate us with their own accounts of your exploits.

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• 1 Thessalonians 1:9

  That is, that our coming to you was joined with a thousand deaths, and yet nothing turned you against us. On the contrary, you yourselves, having been exposed to dangers on our account, did not reject us, but treated us as though you had enjoyed countless blessings. This was the second entrance. For the apostle, having departed from Thessalonica to Berea, was persecuted, and having come from there to the Thessalonians, was so received by them that they were ready to lay down their lives for him. That is, you turned easily and with greater readiness. And here he very aptly inserted an exhortation as well, skillfully reminding them of what they had turned from and to what they had turned, so that they might live worthily of it.

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• 1 Thessalonians 1:10

  And this is a characteristic of the same method; because in the form of a narrative he taught them to await the Son of God. For the greatest consolation for those who grieve is that the One who suffered has risen and is in heaven, that He will come and deliver us who grieve from the coming wrath, that is, from punishment, as those who have truly pleased Him through faith and a blameless life. But those who cause us grief He will not spare. Since afflictions are overhead, while blessings are in the future, the apostle ascribes to them great faith, as those who await and firmly hope in what is to come.

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• 1 Thessalonians 2:1

  Great, says the apostle, are your struggles; but we also did not employ a merely human word, and our entrance was not without effect, that is, without dangers and trials, and in general without hardships. For, as has been said many times, dangers strengthen faith; without them it would be in vain.

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• 1 Thessalonians 2:2

  Having escaped dangers in Philippi, we again fell into other dangers among you. See how once more he ascribes everything to God, having said: "we were bold in our God," that is, emboldened by Him.

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• 1 Thessalonians 2:3

  That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones. I do not teach anything impure, as magi and sorcerers teach. Not the pursuit of rebellions and revolutions, as the followers of Theudas do.

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• 1 Thessalonians 2:4

  God, he says, deemed us worthy and chose us to entrust to us the Gospel: He would not have chosen us if He had not recognized us as worthy. Therefore we also remain as worthy as we were chosen by Him to be for so great a preaching. That is, we do all this not in order to please you, but desiring to please God, Who tests the secrets (for this is what δοκιμάζειν now means), or because He comprehends the hearts and gives crowns. No deceiver, cunning, or impious person can please Him.

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• 1 Thessalonians 2:5

  Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now. And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.

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• 1 Thessalonians 2:6

  He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God. Therefore, how would we do anything for the sake of glory, when as teachers we did not desire honors either from you or from others?

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• 1 Thessalonians 2:7

  Or: in honor, glory, and abundance; or: we could have taken from you and been fed, and been a burden to you. For our dignity demanded this, to take from you. "Gentle," that is, meek, not burdensome. Or: "gentle" (νήπιοι) "among you," that is, without malice, without ambition. For the one without malice thinks nothing of the sort. The expression "among you" has this meaning: in my dealings with you I was the same as you, as though I had not received a higher appointment. Here the apostle shows his tender love. Does a nurse flatter a child? Does she seek money from little ones? So too a teacher must be gentle and love those who insult him, just as a nurse loves her children, even if they beat her.

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• 1 Thessalonians 2:8

  Ὁμειρόμενοι ὑμῶν, that is, attached to you and caring for you, from ὁμοῦ (together) and εἴρω (I join). (Further, Blessed Theophylact says: some have read ἱμειρόμενοι, that is, desiring, but this is incorrect.) Therefore, not only, says the apostle, did we take nothing from you, but we "were willing," that is, we strongly desire to expend for you even our own souls, if need be. Therefore, to impart the gospel is a most precious thing, but to give up one's soul is far more difficult and is a matter of extraordinary love — such is his conclusion. Lest it seem that he speaks about all this because he labored for them and therefore ought to enjoy honor from them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.

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• 1 Thessalonians 2:9

  He did not say: remember our benefactions, but "labor," and not simply that, but also "toil," that is, labor with great diligence. And not only during the day, but also at night. Such is the zeal and such is the care — so as not to cause anyone to stumble! With the words "so as not to burden any of you," he shows that the Thessalonians were in poverty.

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• 1 Thessalonians 2:10

  God is a trustworthy witness, but since people do not know whether God testifies to this, he also calls as witnesses those to whom the word is addressed. Fulfilling all that is required, for this is the meaning of "holy," in place of the expression: with the fear of God. That is, not extorting money from anyone – demanding exactions of money. Not offending and not giving occasion for stumbling. Then whereas among the unbelievers the apostle was called godless and a deceiver, a babbler and utterly senseless.

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• 1 Thessalonians 2:11

  Again he calls them witnesses – a sign that he speaks without any arrogance.

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• 1 Thessalonians 2:12

  It is remarkable how he left no one without consolation, but said to each one what was needed! They "exhorted" them to endure all things courageously. Therefore, he says, I did not seek glory. Above, the apostle likened himself to a nurse; now he likens himself to a father, showing his love, his authority, and his simplicity. For what father conducts himself proudly before his children? To exhort (in the Slavonic text – "to testify") – this is already a sign of very strict instruction. Therefore, I, he says, did not flatter. After saying "as a father," he added also the word "exhorted" ("testifying"). For not strictly, he says, but as fathers (testifying) "to walk worthy of God." See how, in recounting what happened before, he both teaches and persuades. For if God calls us into the Kingdom, then we must endure all things.

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• 1 Thessalonians 2:13

  Here the apostle praises the Thessalonians as well. It cannot be said, he says, that we alone act blamelessly in all things, while you showed something inconsistent with what I instructed you; for you listened to us not with the disposition with which one listens to men, but attended to us as though God Himself were instructing you. By "the word of God which you heard" the apostle means the preaching which is believed through the medium of hearing. "How shall they believe in Him of whom they have not heard?" (Rom. 10:14). How is it evident that you accepted my preaching as the word of God? From your actions, he says, that is, it is revealed in deeds. If you had not accepted it in this way, you would not have endured so courageously so many trials. For just as the apostle himself proves by the dangers he endured that he is no flatterer and no deceiver, so also their measure is revealed from the fact that they endured afflictions.

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• 1 Thessalonians 2:14

  So that no one would understand by the churches in Judea the Jewish synagogues, he therefore added: "in Christ Jesus," to show more clearly that what is spoken of is the churches of believers. A great consolation! For if the Jews, zealots of the ancestral law, having once believed, endured so much, then how much more ought you? It is no small proof of the truth of the Gospel that the Jews willingly suffer for that which they themselves formerly persecuted.

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• 1 Thessalonians 2:15

  And what is surprising in that they mistreated their own countrymen, when they even killed the Lord? See what a consolation it is to be a partaker with Christ in sufferings! Therefore Paul also always points this out in trials. But someone will say that they did not recognize the Lord. So what? Did they not recognize their own prophets, whose books they carry everywhere? How then did they kill them too? From this it is evident that they do nothing as zealots for the truth, but rather rage against the truth. The apostles, your teachers. Therefore you, as disciples, ought to endure all things, having these examples before your eyes. For how could they please Him whose Son they killed, and before that had also killed the prophets?

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• 1 Thessalonians 2:16

  For if salvation must be preached to the whole world, and they oppose this, then they are common enemies of the world. Only extraordinary envy would hinder the common salvation. This, he says, they did and continue to do to the ancient prophets, then to Christ, and finally to us as well, in order to show that they are hastening to reach the full measure of sins, their utmost limit. That is, for them there will no longer be what was before; there will be no return from captivity, nor will they take possession of their land, but to the end the wrath of God will remain upon them. The word "wrath" (ἡ ὀργή) with the article shows that they deserved it, that it was appointed and foretold. Having comforted the Thessalonians by pointing out that they have many fellow-partakers in trials, he now also comforts them by pointing out that their oppressors will be punished.

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• 1 Thessalonians 2:17

  Here the apostle speaks of love. Above he said: "as a father his children" (v. 11) and: "as a nurse" (v. 7), and here "being separated" (in the Slavonic text – "having been orphaned"), which is characteristic of children seeking their parents. This is so that we might understand from this how strongly he loved them. But at the same time he also hints at the sorrow in which he found himself on account of the separation. And it cannot be said, he says, that we remained separated for a long time; on the contrary, for a comparatively short and brief period, so that it could be considered almost as one hour. And moreover, it is not in heart, he says, that we were separated from you, but in face. But even carrying you constantly in our heart, we experience sorrow that we are deprived of the opportunity to see you bodily. Notice also that those who love intensely have a need to see their loved ones in person, from which their love is strengthened even more. Most of all he was eager to see those left behind for a short time. Pay attention to the love: not for any other reason, he says, do I desire to come, but to see your face.

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• 1 Thessalonians 2:18

  What are you saying? Satan hindered? Exactly so; for this was not a work of God. In the Epistle to the Romans he says that God hindered (Rom. 1:13, 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that this was the work of the Spirit (see 2 Cor. 1:15, 22). But here it is simply the work of Satan, who brings about strong and sudden temptations, of course by God's permission. See how he boasts of his love, showing that he loved them more than all others, which is why he says: "I, Paul," that is, although the others with me also desired to come to you, I even resolved to do so.

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• 1 Thessalonians 2:19

  Are not these the words of mothers burning with the tenderest love, speaking with little children? The word "crown" was not enough for him to show his fervor, but he added also "of boasting." For in you, he says, I hope that on account of you I shall be deemed worthy of great boldness before Christ, and of joy for the very reason that you both now are and then will be for me a "crown of boasting," that is, a crown of brilliant glory. What then? Are the Thessalonians alone your hope, holy Paul? No, not they alone. Therefore he also said "you too," showing that there were others as well.

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• 1 Thessalonians 2:20

  How glorious to bring such a church to Christ, and one so well-skilled at that!

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• 1 Thessalonians 3:2

  Such was the care of the holy apostle Paul for his disciples, that when he himself was detained by some difficult circumstances, he would send others to visit his disciples. This is what he did then as well, sending Timothy. And he speaks of him with such praise, not so much exalting him as honoring them by the fact that one so indispensable at such a time he drew away for their sake from the work of ministry as a "fellow worker in the Gospel."

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• 1 Thessalonians 3:2

  Since the Thessalonians were troubled by the fact that their teacher was subjected to trials, they had need of strengthening and consolation, so as not to fall away from the faith. For the trials of a teacher cause no small disturbance to the disciples, just as the wounds of a commander do to the soldiers.

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• 1 Thessalonians 3:3

  The Apostle indicates here what benefit the confirmation from the person of holy Timothy was meant to bring them. This, he says, is so that they would not be shaken, that is, not lose heart and not grow weak in view of my trials. For the devil, when he finds a favorable time for temptation, unsettles the unsteady by reminding them of their former ease, so that they would fall away from that which was the cause of their afflictions. Some, however, have said that σαίνεθαι, "to be shaken, to be disturbed," is used in place of ταράττεσθαι, "to be agitated" — a metaphor taken from dogs which, when they fawn, wag their tails.

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• 1 Thessalonians 3:3

  We should hear that Christians are destined to suffer: for he did not say this about the apostles alone. So, when we are appointed to this, what is new if we experience sorrow? Therefore we must remain undisturbed not only by past temptations, but also by future ones. This should be all the more characteristic of us.

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• 1 Thessalonians 3:4

  It is a great consolation for disciples when the teacher has told them about afflictions beforehand. For afterwards they were not troubled by them as by something unexpected. Therefore Christ also said to the apostles: "I told you before it came to pass, that when it is come to pass, you might believe" (John 14:29). Paul told them not only this, but also many other things, which likewise came to pass.

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• 1 Thessalonians 3:5

  If they had gone astray, O Paul, what is that to you? Your labor will not remain without full reward from God. However, he says, on account of my strong love, I would have considered my labor lost.

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• 1 Thessalonians 3:5

  O Paul! If you predicted to them that you would endure affliction, and that they should not be troubled by this affliction, then why do you send again? It turns out that you do not yet fully trust them. Out of great love, he says, I do this. For those who love are anxious even about what is safe. At the same time, the temptations were many, and the excessive multitude of calamities frightened me. Therefore he did not say: having noticed something in you, I sent, but "being unable to bear it any longer," which comes from love.

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• 1 Thessalonians 3:5

  Here some ask: why did he who was caught up to the third heaven, who heard inexpressible words (2 Cor. 12:6), not know what was happening with the Thessalonians, but sent Timothy "to learn about their faith"? One may say that not everything was known even by the saints who lived before Christ and after Christ. For Elisha too did not know about the Shunammite woman (2 Kings 4:8). And Elijah thought that he alone was left, while there were still seven thousand others (1 Kings 19:10). And before them, Samuel receives instruction not to pay attention to the appearance of David's eldest brother (1 Sam. 16:7). So the apostles too did not know everything. And this was by the special providence of God, so that neither would they themselves become proud, nor would others think too highly of them, and so that later Christians could not say that they performed feats of virtue because they were above ordinary men, and therefore give themselves over to negligence; but rather, so that we would know that even they did not always rely on the help of God, but accomplished their feats through their own labors.

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• 1 Thessalonians 3:5

  I, he says, did not suppose that you were shaken, except perhaps because you were subjected to temptations. Do you see that disturbance in afflictions is the work of the devil, and especially when some are scandalized as a result of others experiencing misfortune? So he acted with Job, troubling his wife by the fact that he was suffering. However, the devil tempts without knowing whether he will prevail, as is evident from the example of Job; yet, being shameless, he attacks, and if he sees any weakness, he remains and waits; but if he sees strength, he retreats.

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• 1 Thessalonians 3:6

  That is, you remember us with praises and approval. Listen, disciples, and learn to always preserve a good memory of your teachers. For by this you will bring benefit to yourselves, not to them. It is a very great consolation and joy for the Thessalonians that Paul knows he is loved by them – this will inflame their love even more.

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• 1 Thessalonians 3:6

  I, he says, expected one thing, but the opposite happened. Pay attention to the great joy of Paul! He did not say: news, but: "good news." So great a blessing did he consider their steadfastness in the faith. And he rejoiced in their love, because it was a sign of their faith.

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• 1 Thessalonians 3:7

  You, he says, strengthened me. Meanwhile in reality it was the opposite: he himself, not yielding to temptations, strengthened them, yet he gives the praise to them. For you, he says, did not let me feel my temptations.

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• 1 Thessalonians 3:7

  A wonderful thing! Paul expresses gratitude to them for the fact that they were not shaken. We, he says, no longer feel sorrows, but have been comforted—not in just one particular sorrow, but in every one. For the joy over you became a counterbalance to all our afflictions.

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• 1 Thessalonians 3:8

  He did not say: we were comforted, but: "we live," showing by this that their stumbling he considers death for himself, and their progress, standing, and firmness in Christ – life.

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• 1 Thessalonians 3:9

  Such, he says, is our joy over you, that we are not even able to worthily thank God for you. Your progress we consider a gift of God. For such a lofty feeling is not characteristic of the human soul or of human effort. That is why, being obliged to thank Him, we cannot find a worthy thanksgiving.

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• 1 Thessalonians 3:10

  If above he testified to their "standing," then how does he now say: "what was lacking in your faith"? They did not benefit from all the teaching, and they were lacking, perhaps, knowledge about the resurrection and other similar matters. Also, there were many false teachers, which is why he said: "what was lacking." Where he feared for the faith itself, he says: "we sent Timothy to establish you" (v. 2); but here he says: "to supply," which pertains more to teaching than to establishing. For we call imperfect that which lacks only a little.

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• 1 Thessalonians 3:10

  Note the intensification in the expression! "Praying most earnestly" to see them, just as a farmer, hearing that the field he cultivates abounds with fruit, impatiently desires to see it with his own eyes.

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• 1 Thessalonians 3:11

  If already in the epistle the apostle includes his prayer, then by this he shows that he also prayed privately to see them. At the same time he also justifies himself, that he is far from them not out of negligence, as if saying: May God Himself put an end to the temptations that from all sides hinder us from coming to you by a direct path.

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• 1 Thessalonians 3:12

  From our side, he says, it already exists; we ask that in the future it may be from your side as well. Have us as the measure and model of love.

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• 1 Thessalonians 3:12

  Do you see the irresistible impulse of love in the fact that he prays for them, that the Lord would fill and overfill them with love? And not only toward one another, but toward all. For the love of God is revealed precisely in the fact that it strives to embrace everyone. But if you love one person and not another, then this is human love.

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• 1 Thessalonians 3:13

  The Apostle shows that love benefits those who love, not those who are loved. "May the Lord fill you," he says, "with love, so as to establish your hearts." By "the Lord" understand the Spirit, as Basil the Great also interpreted this. For who else will establish them blameless before God and Father at the coming of Christ, if not the Spirit entirely? He did not say: will establish you, but: "your hearts. For out of the heart proceed evil thoughts" (Mt. 15:19). It is possible to be evil without doing any evil deed, such as being envious, deceitful, bearing grudges, or holding to perverted teaching. Therefore, a person is truly blameless when he purifies his heart; then he also has holiness. For although holiness chiefly refers to chastity, just as impurity refers to fornication and adultery, in general every sin is impurity and every virtue is holiness. The Apostle wishes them to be blameless before God and Father, both now (for this is true virtue — before God, not before men, since human judgment is unstable) and at the coming of Christ, for He too will judge us before the face of His Father. Therefore, may you be, he says, blameless, as are all the saints.

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• 1 Thessalonians 4:1

  After I have told you, he says, about what is fitting to hear, next listen about what is always necessary to hear. "Furthermore" is what this means, that is, always and unceasingly. See what humility: he does not consider himself worthy of belief, even in matters of exhortation, but offers the word from Christ, saying: Christ exhorts you through me. The word "having received" refers not to words only, but also to deeds, for he taught by deeds as well. About what then do we beseech? "That you would abound more and more," that is, that you would strive to do more than what the commandments require, and that you would rise above the ordinances. Just as the earth produces not only what has been cast into it, so too the soul must not stop at the ordinances, but rise above them.

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:2

  A commandment concerns such things which must be avoided, the commission of which entails punishment, while not committing them deserves no praise whatsoever. Meanwhile, there are certain matters that ought not to be commanded; that is, not imposed with a threat, but left to the will of the hearers, such as, for example, the distribution of possessions and virginity. "He who is able to receive it," says the Lord, "let him receive it" (Matt. 19:12). Probably Paul gave them a commandment concerning certain matters with a greater threat. Therefore he does not set this forth here, but only reminds them. And again in the name of Christ. They are not my commandments, he says, but Christ's; so that you will either obey Him or reject Him.

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:3

  That is, chastity. Everywhere he gives commandment concerning this virtue, both in the Epistle to Timothy (1 Tim. 5:22), and to the Corinthians (1 Cor. 6:6), and to the Hebrews (Heb. 12:14). For this passion is especially strong and therefore requires many and constant remedies. There are many different kinds of this passion, which are even unbearable to speak of, and therefore he simply said: "from all fornication."

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:4

  He calls the body a vessel. When we are temperate, the body is also pure, and we have mastery over it; but when it is impure, sin has mastery over it. For whatever sin commands, the body does, like a slave. Properly speaking, it is in honor when it is chaste. Thus sin is dishonor. Pay attention to the word "to keep." It shows that chastity requires training and struggle. Where then are the Manichaeans and Marcionites who complain against nature?

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:5

  That is, not in desire that contains passion. For there is also dispassionate desire, such as the desire for divine things. Or, that everything which arouses lust he calls a passion of lust, such as luxury, wealth, idleness, and negligence — each of these can be called a passion of lust. Thus, if we wish to be chaste, we must not permit ourselves any passion that arouses lust. Those who do not know God have no hope of recompense either. Therefore they do everything for their own pleasure.

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:6

  Above the apostle speaks of fornication in general, but now he speaks of adultery, which he rightly calls covetousness and transgression. For God gave each man a wife and set limits to nature, meaning cohabitation with this one wife. Therefore covetousness applies to this matter, that is, to unlawful cohabitation; and specifically against a brother. Do not think, he says, that I say this only with regard to brothers; no, one must not have the wives of other people either, whether unmarried women or the wives of others. For the Lord punishes for all of this: we do not do this without punishment; we will bear a far greater punishment compared to the pleasure we now receive from it. Look: first the apostle entreated, then he shamed them by saying "even as the Gentiles," then through arguments he showed the vileness of this vice, calling it covetousness; finally, he frightens them and reminds them that they have often heard about this from him.

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:7-8

  After having said that you wrong your brother, and having pointed out that God will avenge, he now expands his thought, showing that even if an unbeliever suffered this, the guilty one will still bear punishment. For God will punish you not in avenging him, but for His own sake — He called you so that you would be pure, and you have insulted by your impurity the One who gave you the Holy Spirit. Therefore, whether you defile your married slave or a queen, the guilt is the same, for you insult the one God. Even if you were fornicating (and not committing adultery), God will still avenge, because you have defiled His Spirit. Or yet another way: God, seeing that in such matters we show more contempt toward Him than toward people, will avenge for Himself. Before people we take care that they do not see us with their own eyes, but we show contempt toward God, despite the fact that He sees.

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:9

  The Apostle no longer speaks of love toward all, but of love toward the brethren. By the very omission he already exhorts, achieving two purposes: first, this matter is so necessary that there is no need even to learn it, for everyone knows that it holds particular importance for all. Second, by this he admonishes them all the more, urging them not to fall below the opinion he had of them, considering them already corrected. See how he praises them, saying that God Himself teaches them this virtue. The prophet also said the same thing: "they shall all be taught by God" (Isa. 54:13; Jer. 31:34).

  Commentary on 1 Thessalonians

• 1 Thessalonians 4:10

  You are taught by God not simply in word, but: I know this from your deeds. He mentioned Macedonia because Thessalonica is the chief city of Macedonia.

  Commentary on 1 Thessalonians