Homilies on 1 Thessalonians 3.2–3.6

“You,” he says, “became imitators of the churches of God which are in Judea.” Great is the comfort. It is nothing wonderful, he says, that they do these things to you, when they do them even to their own fellow tribesmen. And this too is no small proof that the preaching is true, when even Jews endured to bear everything. “For you too,” he says, “suffered the same things from your own countrymen as they did from the Jews.” There is something more in saying “they too in Judea”; for he shows that they were celebrated everywhere as having contended. He says then, “You too suffered the same things.” And again, what wonder if they did this to you as well, when they dared the same things even against the Master? Do you see how he brought this in, which carries great comfort? And he continually turns to this, and one who examines carefully would find it in almost all his letters: how in trials he always brings forward Christ in various ways. See at least: here too, while accusing the Jews, he brings them to remembrance of the Master and of the Master’s sufferings; so well does he know that the matter carries the greatest comfort. “Who killed even the Lord,” he says. But perhaps they did not know him? Indeed they knew him above all. What then? Did they not kill and stone even their own prophets, whose books they carry about? And these things they certainly did not do for the sake of truth. So it is not only a comfort in trials, but also a reminder not to think that they do these things for the truth’s sake, and to be troubled on that account. “And drove us out,” he says. We too, he says, have suffered ten thousand terrible things. “And do not please God, and oppose all men, hindering us from speaking to the Gentiles that they may be saved.” “Oppose all men,” he says. How? For if the world must be spoken to, and these hinder it, they are common enemies of the world. They murdered Christ, the prophets; they insult God; they are common enemies of the world; they drive us out, who came for salvation: what wonder if they showed such things toward you too, when they did so even in Judea? “Hindering us,” he says, “from speaking to the Gentiles that they may be saved.” It is the mark of envy, then, to hinder the salvation of all. “So as always to fill up the measure of their sins. But the wrath has come upon them to the end.” These things will no longer be like the former ones; no longer a return, no longer an end of it; but the wrath stands near. How is this plain? From what Christ foretold. For it is not only this that carries comfort, to have partners in afflictions, but also [that the persecutors will be punished; and if the delay] grieves you, let this comfort you, that they will no longer lift up their heads. Or rather he even shortened the delay by saying “the wrath,” showing again that it was owed and foreordained and prophesied. “But we, brothers, having been bereaved of you for a short time, in presence, not in heart, endeavoured the more eagerly with great desire to see your face.” He did not say “separated,” but what was more. He spoke above about flattery, showing that he does not flatter, that he does not seek glory; here he speaks about love. Since he said above “as a father with children,” “as a nurse,” here he says another thing too: “bereaved,” which is the word for children seeking their fathers. And yet it was they who were bereaved. No, he says, but we. For if one examined our longing, just as little children without a protector, having suffered untimely bereavement, long greatly for their parents, not only by nature itself but also because of their desolation, so are we too. From this he shows also the dejection in which he was because of the separation. And it cannot be said, he says, that we waited a long time; but “for a short time,” and that “in presence, not in heart”; for we always have you in our mind. See how great a love: although he had them always in his heart, he sought also their presence before his eyes. Do not talk to me of superfluous philosophy; this truly belongs to warm love, to see and to hear and to speak, and from this we would gain much. What is “the more eagerly”? Either it means, We cling to you exceedingly; or, as was natural, being left for a short time, we endeavoured to see your face. See the blessed Paul: when he cannot satisfy his longing by himself, he does it through others; as when he sends Timothy to the Philippians, and again the same to the Corinthians, being with them through others when he cannot be by himself. For he was a lover frenzied, as it were, and unrestrainable, and unable to bear the lack of friendship. “Therefore we wished to come to you”: which is the mark of love. And yet here he states no other need, but only “that we might see you.” “I Paul, once and again; but Satan hindered us.”

What do you say? Satan hinders? Yes; for this was not God’s work. For in the case of the Romans he says that God prevented him; and elsewhere Luke says that “the Spirit forbade them to go into Asia”; and to the Corinthians he says that the work was the Spirit’s; but here it is Satan’s alone. And what hindrance of Satan does he mean? Certain unexpected and violent trials. For “when a plot was made against him by the Jews,” it says, he was held back in Greece three months. It is one thing to remain willingly for the sake of the divine plan, and another to be hindered. For there he says, “Since I no longer have any room in these regions,” and, “It was to spare you that I did not come again to Corinth”; but here there is nothing of the sort; but what? That Satan [hindered]. “I Paul,” he says, “once and again.” See how he takes pride and glories, wishing to show that he loved them most of all. “I Paul” stands for: even if the others did not, he says. For they only wished it, but I even attempted it. “For what is our hope or joy or crown of boasting? Is it not you also, before our Lord Jesus Christ at his coming?” Are Macedonians your hope, tell me, O blessed Paul? Not these alone, he says; therefore he added, “Is it not you also?” “For what is our hope,” he says, “or joy or crown of boasting?” Do you recognise the words as those of women warmly moved in their inmost hearts and talking to little children? “And crown,” he says, “of boasting.” For the name “crown” was not enough to show its splendour, but he added also “of boasting.” How great a fire this is! Never could mother or father, even if they came together and mingled their longing, show their longing equal to Paul’s. “Joy,” he says, “and crown”; that is, I exult over you more than over a crown. For consider what it is for a whole church, planted and rooted by Paul, to be present. Who would not …? So this too is not flattery. For he did not say simply “you,” but “you also,” with the others. “For you are our glory and joy. Therefore, [when we could bear it no longer, we thought it good to be left behind] at Athens alone.” He said this in place of “we chose.” “And we sent Timothy, our brother and God’s servant and our fellow worker in the gospel of Christ.” And he says this not to exalt Timothy, but to honour them, because he sent them his fellow worker and the servant of the gospel; as if he said, Tearing him away from our labours we sent you God’s servant and our fellow worker in the gospel of Christ. Then also the reason: “to establish you and exhort you concerning your faith, so that no one be moved by these afflictions.” What then does he say here? Since the trials of teachers trouble the disciples, and he had then fallen into many trials, as he himself says, “Satan hindered us,” he spoke so to win them over. What he says is this: Once and again I wished to come, and could not; which is a mark of great force. And this would probably have troubled them. For disciples are not so troubled at their own trials as at those of their teachers; just as a soldier is not so troubled at his own trials as when he sees his general wounded. “To establish you,” he says. So he sent him so that they might not be troubled, and not as though they were lacking anything of faith, nor as though they had something to learn. “And to exhort you concerning your faith, so that no one be moved by these afflictions; for you yourselves know that we are appointed to this. For indeed when we were with you, we told you beforehand that we were to suffer affliction, just as it has happened, and as you know.” There is no need to be troubled, he says; for nothing strange, nothing unexpected, is happening; which was enough to rouse them. Do you see that this is why Christ also foretold to the disciples? For hear him saying, “I tell you now, before it happens, so that when it happens you may believe.” For it is a great thing, truly great, for the comfort of others, to hear from their teachers what will happen. For just as a sick man, if he hears from the physician that this and that will happen, is not much troubled; but if the disease proves greater than the art, he is distressed and troubled; so here too. Paul, knowing this beforehand, told them in advance, “that we were to suffer affliction,” “just as it has happened,” he says, “and as you know.” He does not only say this because it happened, but because he foretold many other things too, and they came to pass. “We are appointed to this.” So one must not be troubled and disturbed (for this is what “to be moved” means) not only about the past, but not even about the future, if anything of the kind should happen. “For we are appointed to this.”

Let us hear, we who have ears to hear: the Christian is appointed to this. “We are appointed to this” he says of all the faithful. “We are appointed to this”; and we, as if appointed to ease, think it strange. Or rather, why do we think it strange? For no season of affliction, no trial has overtaken us but what is human. It is fitting to say to you too, “You have not yet resisted to the point of blood, striving against sin.” Or rather, this is not fitting to say to you; but what is? You have not yet despised money. For to those men, who had lost all their possessions, these words were rightly said; but to those who keep their own, this: Who has been robbed of money for Christ’s sake? Who has been struck? Who has been insulted, even with words, I mean? Where is the boasting from? From where can you have confidence? So much did Christ suffer for us when we were enemies; what can we show of the things we have suffered for him? Of what we have suffered, nothing; of the good things we receive from him, ten thousand. From where will we have confidence on that day? Do you not know that the soldier too, when he shows ten thousand wounds and scars, will then be able to be distinguished before the king; but if he has no brave deed to show, even if he has committed no offence, he will be ranked among the last? “But it is not a time of war,” someone says. Yet if it were, tell me, who would fight? Who would leap forward? Who would break through the phalanx? Perhaps no one. For when I see that you do not despise money for Christ’s sake, how shall I believe you that you will despise blows? Tell me, do you bear those who insult you nobly, and do you bless them? This you do not do, but you disobey. What has no danger you do not do; and will you, tell me, bear blows, where there is much grief and pain? Do you not know that in peace one must practise the things of war? Do you not see these soldiers, who, though no war is troubling them, but there is deep peace, polish their arms, and with the instructors who teach them tactics go out, one might say, every day into level and spacious plains and practise the things of war with great exactness? Who of the spiritual soldiers has done this? Not one. Therefore in the wars we become slack and clumsy and easily taken by all. And how great a sluggishness it is not to think the present a time of war, when Paul cries, “All who will to live godly will be persecuted”; and Christ says, “In the world you will have affliction”; and again the blessed Paul cries with a loud voice and says, “Our wrestling is not against blood and flesh”; and again, “Stand therefore, having girded your loins with truth.” And none of them said then, Why do you arm us when there is no war? Why do you give us trouble in vain? Do you put breastplates on the soldiers, when they might rest and be quiet? But if anyone had said this, he would have replied: Indeed, even if there were no war, one ought to care about the things of war. For the one who in peace takes thought for battle will be formidable in the time of battle; but the one inexperienced in warfare will be more troubled even in peace. Why? Because he will weep over what he has, and, being unable to fight for it, will be in anguish. For the possessions of the cowardly and inexperienced and clumsy in battle belong to all who are brave and know how to fight; so that for this reason first I arm you. And then, too, the whole time of our life is a time of war. How and in what way? The devil is always standing by. Hear what is said of him: “He goes about roaring like a lion, wishing to seize.” Ten thousand bodily passions attack us, which it is necessary to go through, so that we may not deceive ourselves in vain. For what, tell me, does not war against us? Is it not wealth, beauty, luxury, power, authority, envy, glory, pride? For not only does our own glory war against us, preventing us from descending to humility, but also that of others, leading us out into jealousy and envy. And what of the opposites: poverty, dishonour, being despised, being cast off, having no strength? But these are in us; and from men: wickedness, plots, deceits, false accusations, ten thousand calamities; likewise from the demons: “principalities, powers, world-rulers of the darkness of this age, the spiritual forces of wickedness.” Some of us rejoice, others grieve; both are a turning aside. But health, but sickness … From what will one not sin? Do you wish me to tell you, beginning from Adam, right from the beginning? What took the first-formed man? Pleasure and food and the love of rule. What took the one after him, his son? Jealousy and envy. What took those in the time of Noah? Pleasures of the body, and the evils born of them. What took his son? Insolence and licence. What took the Sodomites? Insolence and wantonness and fullness of bread. And often poverty too does this; therefore a wise man said, “Give me neither wealth nor poverty.” Or rather it is neither wealth nor poverty, but the will that cannot use either of them. “Know,” it says, “that …”

Admirably did the blessed Paul say, “We are appointed to this.” He did not say simply, “We are tried,” but “We are appointed to this,” in place of “we were born for this.” This is our work, this our life, and do you seek ease? The executioner does not stand over us [tearing] our side …; but a violent desire of money and of greed stands over us, digging out our eyes. No soldier has lit a pyre for us, nor put us on a gridiron; but the burning of bodily lust sets the soul on fire more than those. No king is present promising ten thousand good things and putting us to shame; but the madness for glory is present, tickling us worse than he. A great war truly, and very great, if we are willing to be sober; the present time too has crowns. Hear Paul saying, “Henceforth 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 who [have loved his appearing].” [If you have lost …] a beloved, only child, brought up in great wealth, showing good hopes, who alone was to succeed to your inheritance, do not groan, but give thanks to God and glorify the one who took him, and you will be in no way worse than Abraham in this. For as he gave to God when he commanded, so you, when he took him, did not groan. Have you fallen into a grievous sickness, and do many come pressing you to relieve the evil, some with incantations, some with amulets, some with other things, and for the fear of God you have borne it nobly and unbending, and would have chosen to suffer anything rather than submit to do any of these idolatrous things? This brings you a martyr’s crown. And do not doubt it. And how, and in what way? I will tell you. Just as that man bears nobly the pains of torture so as not to worship the idol, so you too bear the pains of the sickness so as to need nothing from that one, nor to do what he commands. “But those pains are more violent.” But these are longer, so that it comes out equal. And often these are more violent too. For what, tell me, when a fever troubles and burns within, and [you reject the incantation, have you not bound on the crown] of martyrdom? Again, has someone lost money? Many advise going to diviners; but you, for the fear of God, since it is forbidden, have chosen rather not to recover the money than to disobey God? You have a reward equal to the one who has given it to the poor. If, having lost it, you give thanks, and although you could go to the diviners you endure rather not to recover it than to recover it so, you have a gain equal to the one who emptied out his goods for God. For just as he, for the fear of God, emptied out his goods to the needy, so you too, for the fear of God, did not take them back when those men had seized them. We are masters both of wronging ourselves and of not doing so; and no one else. And, if you will, let us exercise the matter on theft itself. The thief has broken through the wall, [has rushed into the chamber, has carried off vessels of gold], costly, and precious stones; in short, he has emptied out a whole treasure, and has not been caught. What happened is grievous, and the thing seems to be a loss, but it is not yet so; rather it lies with you either to make it a loss or a gain. “And how could this become a gain?” someone says. I will try to show how. If you are willing, it will be a great gain; if not, a loss more grievous than the one that happened. For just as with craftsmen, when material lies before them, the one skilled in the art uses it properly, but the unskilled ruins it and makes it a loss to himself, so too with our affairs. How then will it be a gain? If you give thanks to God, if you do not wail shrilly, if you say the words of Job: “The Lord gave, the Lord has taken away; naked I came out of my mother’s womb, naked also I shall depart.” “What do you say?” someone says. “[The thief took it, and do you tell me] to say, The Lord has taken away?” Do not wonder; for Job too said of what the devil took away, “The Lord has taken away.” And if he dared to say this, how will you not say of what the thief took, “The Lord has taken away”? Whom do you admire, tell me: the one who emptied out his goods to the poor, or Job for these words? Does the one who did not then give have less than the one who gave alms? For do not say, “I have no thanks; the matter was not of my choice; the robber took it without my knowledge or will; what reward will I have?” Neither did Job’s goods go with his knowledge or will (how could they?); but nevertheless he contended. It is possible for you too to receive as great a reward as if you had thrown them away willingly. And with reason we admire this man more, who bears injuries thankfully, than the one who gives willingly. Why? Because the latter is nourished by praises and by his conscience, and has good hopes; and having first borne the loss of his money nobly, he then threw it away; but the former, while still attached, was robbed of it by force. It is not equal, having first been persuaded to part with money, thus to empty it out, and to be robbed of it while still holding on to it. If you say these words, you will receive many times as much, and more than Job. For he received double here; but to you Christ [has promised a hundredfold. For the fear of God you have not blasphemed? You have not gone to diviners?] You have given thanks when you suffered evil? You are like one who has despised money; for these things do not happen unless you have despised it first. And it is not equal to practise despising money over a long time, and to bear a loss that falls suddenly. So the loss becomes gain, and you will suffer no harm, but will even be benefited.

And how does the loss become grievous? When you suffer loss in your soul. For tell me, has the thief robbed you [of your goods]? Why do you rob yourself of salvation? Why, grieving at what you have suffered from others, do you yourself surround yourself with more evils? He perhaps surrounded you with poverty, but you [injure] yourself in [deadly] things. He robbed you of things outside you, which would later leap away from you even against your will; but you take from yourself the eternal wealth. Has the devil grieved you by [taking] your money? Grieve him too by giving thanks, and do not gladden him. If you go to diviners, you have gladdened him; if you give thanks to God, you have dealt him a mortal blow. And see what happens: you will not find the goods by going to the diviners, for it is not theirs to know; and if somewhere they spoke and hit the mark, you both lose your soul besides, and will be laughed at by your brothers, and will lose the goods again wretchedly. For the demon, knowing that you do not bear loss, but for these things even deny your God, gives money again, so that he may have an occasion to deceive you again. And if the diviners do tell you, do not wonder: the demon is bodiless, he goes about everywhere; he himself arms the robbers; for these things do not happen without a demon. If then he arms them, he also knows where they deposit the goods; he is not ignorant of his own servants. And this is not wonderful: if he sees you grieving at the loss, he brings on another; if he sees you laughing at it and despising it, he will give up this road. For just as we do to our enemies the things by which we grieve them, but if we see that they do not grieve, we give up at last, as having no way to bite them, so [does the devil]. What do you say? Do you not see those who sail on the sea, how when a storm comes they take no thought for money, but even throw out what they have? And no one says, What are you doing, man? Are you cooperating with the storm and the shipwreck? Before the wave takes your wealth, do you do this with your own hands? … But an ignorant countryman, inexperienced in the trials of the sea, might say these things; the sailor, however, who knows exactly what makes a calm and what makes a storm, will laugh at the one who says this: “For this reason I throw it out,” he says, “so that the sea may not swamp us.” So too the one experienced in the affairs and trials of life, when he sees the storm come on, and the spiritual forces of wickedness wishing to cause a shipwreck, throws out even what is left of his money. Has a theft befallen you? Give alms, and you lighten the ship. Have robbers seized your goods? Give the remainder to Christ; so you will also console your poverty from the former loss. Lighten the ship; do not hold back what remains, lest the vessel be swamped. They, to keep their bodies safe, throw out the cargo, and do not wait for the wave to come and overturn the vessel; will you, to save souls, not stop the shipwreck? Try it, if you disbelieve; I beg you, try it, and you will see the glory of God. When something grievous befalls you, give alms at once, give thanks that it befell, and you will see how great a joy comes upon you. For spiritual gain, even if it is small, is so great as to hide all bodily loss. As long as you have something to give to Christ, you are rich. Tell me, if after you were robbed the king came to you and stretched out his hand asking to receive something from you, would you not think yourself richer than all, if even after so great poverty the king is not ashamed of you? Do not be carried away; only master yourself, and you will master the devil’s plot. You can gain great things. [Let us despise money, so as not to despise our] soul. And how could one despise it? Do you not see beautiful bodies and those who love them: as long as they are before their eyes the fire is kindled, the flame rises bright; but when someone takes them far away, everything is quenched, everything is lulled to sleep? So too with wealth: let no one prepare gold ornaments, no one precious stones, no one … But if you wish to be rich like the ancients, be rich not in gold but in necessities, so that you may supply others readily. Do not be fond of finery; such wealth is easily plotted against by robbers, and brings us cares. Do not acquire vessels of gold and silver, but let there be stores of grain, wine, oil; let there be, not so that, sold again, they may make silver, but so that they may be supplied to the needy. If we [withdraw from superfluities, we shall obtain] the heavenly good things; which may we all obtain, in Christ Jesus our Lord, with whom to the Father together with the Holy Spirit be glory, might, honour, now and always and to the ages of ages. Amen.