Lecture 1 — Precepts of chastity and charity

^4:1^ For the rest, therefore, brethren, we pray and beseech you in the Lord Jesus that, as you have received from us how you ought to walk and to please God, so also you would walk, that you may abound the more. [n. 73]

^4:2^ For you know what precepts I have given to you by the Lord Jesus. [n. 77]

^4:3^ For this is the will of God, your sanctification: [n. 78]

^4:4^ That you should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor, [n. 80]

^4:5^ Not in the passion of lust, like the gentiles who do not know God:

^4:6^ And that no man overreach nor circumvent his brother in business: because the Lord is the avenger of all these things, as we have told you before and have testified. [n. 81]

^4:7^ For God has not called us unto uncleanness, but unto sanctification. [n. 84]

^4:8^ Therefore, he who despises these things, despises not man, but God, who also has given his Holy Spirit in us.

^4:9^ But regarding the charity of brotherhood, we have no need to write to you: for you yourselves have learned of God to love one another. [n. 85]

^4:10^ For indeed you do it towards all the brethren in all Macedonia. But we entreat you, brethren, that you abound more:

^4:11^ And that you use your endeavor to be quiet: and that you do your own business and work with your own hands, as we commanded you: [n. 88]

73. Earlier, the Apostle Paul commended the faithful for their loyalty in the face of trials and for other good practices; here Paul cautions them to act well in the future.

First, he presents a general warning;

second, he makes it more specific, at that you should abstain.

In regard to the first point, he does two things.

First he presents what he is intent upon;

second, he indicates a reason for the warning, at that you may abound.

74. So he says: I heard about your good practices of the past, but in the future we will continue to exhort you. So he prevails upon them, first, on his own behalf when he remarks, we pray, pray for the peace of Jerusalem (Ps 122:6). In addition, he prevails upon them on behalf of Christ, and so he says, and beseech you in the Lord Jesus. And he exhorts them, because they are holy: do not rebuke an older man but exhort him as you would a father (1 Tim 5:1).

But what does he ask? That, as you have received from us how you ought to walk and to please God, so also you would walk. The Apostle had taught them how they should conduct themselves in the practice of common justice, which is by keeping the precepts; that is why he says: you have received from us how you ought to walk, I will run in the way of your commandments (Ps 119:32).

He had also taught them how they might be pleasing to God in the practice of the counsels: there was one who pleased God and was loved by him (Wis 4:10); or how you ought to walk, that is, by virtuous actions. Walk while you have the light (John 12:35); and to please God through the forming of good intentions: so also you would walk, that is, that they might remain steadfast in the original teaching, without falling away from it: but even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed (Gal 1:8).

75. The reason for the warning is based

first, on the benefit to be derived from heeding the warning;

second, from the warning itself, at for you know.

76. He remarks: although you are good, nevertheless you shall grow markedly and improve through the repeated practice of the precepts and counsels. God is able to provide you with every blessing in abundance (2 Cor 9:8). For charity is so encompassing that there will always be something left through which one might improve himself.

77. Also, if difficulties are removed because of the warning, it is both proper and useful. The law of the Lord is perfect, reviving the soul (Ps 19:7). For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life (Prov 6:23). He then says: what precepts, that is, what kind of commandments, and he tells us that they are by the Lord Jesus, in that they are given through him: for I received from the Lord what I also delivered to you (1 Cor 11:23). It was declared at first by the Lord, and it was attested to us by those who heard him (Heb 2:3). The precepts are as follows:

this is the will of God, your sanctification, as if saying: all the commandments of God are for the purpose of making you holy; for sanctity means purity and constancy, and all of God’s precepts lead thereto, so that a person may be cleansed from evil and constant in good: that you may prove what is the will of God (Rom 12:2) which is made known through the precepts.

78. Then when Paul says: that you should abstain, he warns them in particular; and,

first, he corrects them in regard to certain inordinate practices prevalent among them;

second, he urges them to maintain their virtuous actions, in chapter five, at but of the times.

There were three inordinate practices prevalent among them, namely, carnal vices, among a certain number of them, curiosity, and an inordinate grief for the dead. For these reasons Paul speaks about these matters. About the second inordinate practice Paul remarks at but regarding the charity; the third inordinate practice he treats at and we will not have.

In treating the first inordinate practice he does two things.

First, he instructs them to refrain from the inordinate desire for carnal things;

second, he provides a reason for this, at because the Lord.

And so he divides the first point into two.

First, he forbids lust;

second, he forbids greed.

He always associates these two, for each one has reference to a corporeal object, although the latter culminates in spiritual delight.

Paul first teaches them to beware of lust in regard to a woman who is not their wife;

second, in regard to one’s own wife, at that every one of you should know.

79. Therefore Paul insists, that you should abstain from fornication, for it is God’s will to abstain from immorality. Therefore, it is a mortal sin, for it is contrary to the commandment and the will of God. Beware, my son, of all immorality (Tob 4:12).

80. But also with regard to your wife, deny yourself honorably; that every one of you should know how to possess his vessel, that is his wife, in sanctification, denying yourself pleasure for a time, and honor, not in the passion of lust, that is, do not let passion be the stimulus; like the gentiles, for it is characteristic of heathens to desire immediate pleasures instead of those of the future life.

In sanctification and honor, because this is the proper use of marriage, since it is for the good of the offspring or for fulfilling an obligation; and so marriage may be without sin. But sometimes a venial sin is involved, if concupiscence is not exercised beyond the limits of marriage, that is, when, although having concupiscence, a person does not indulge it except with his own wife. But when this takes place outside the bonds of marriage, the action becomes a mortal sin; and this happens when he would perform the action, even if she were not his wife, and more willingly with another woman. Let marriage be held in honor among all, and let the marriage bed be undefiled; for God will judge the immoral and adulterous (Heb 13:4). Likewise, you husbands, live considerately with your wives, bestowing honor on the woman as the weaker sex, since you are joint heirs of the grace of life, in order that your prayers may not be hindered (1 Pet 3:7).

81. Then when he says, that no man overreach, he forbids greed, and insists that no man overreach, that is, no one should exert violence by taking another’s property through brute strength. Is it not the rich who oppress you? (Jas 2:6). Nor circumvent his brother through fraud. Like a basket full of birds, their houses are full of treachery (Jer 5:27).

82. When he says: because the Lord is the avenger of all these things, the reason for the warning is mentioned.

First, he attributes it to the divine vengeance;

second, he shows that this vengeance is justifiable, at for God has not called.

83. He exhorts them to refrain from these things, for the Lord is the avenger. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God (Gal 5:21).

84. For God certainly takes vengeance justly. One reason for this is that God has called us, and a second reason is that such actions are contrary to God’s gift to us.

If the Lord calls you to one thing and you do something contrary, then punishment is due. So he points out that God has not called us unto uncleanness. As he chose us in him before the foundation of the world, that we should be holy and blameless before him (Eph 1:4). Those whom he predestined he also called (Rom 8:30). And so he concludes: therefore, he who despises these things, despises not man, but God, as if saying: this is the one special reason that I mentioned.

The other reason is that these vices are opposed to the Spirit who was given to us. And he who does these things offends the Holy Spirit; so he says, who has given his Holy Spirit in us. A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace? (Heb 10:28).

85. Then when he remarks: but regarding the charity of brotherhood, he discourages them from remaining idle.

It should be realized, as Jerome says in the letter to the Galatians, that the Thessalonians were generous, and that it was the custom among the rich to give away a great deal; as a result the poor idly depended on their benefits without looking for work, but rather wasted time in their homes. And so Paul

first commends the generosity of the donors,

but he is then critical of the idleness of the recipients of the welfare, at and that you may use.

First, then, Paul adds that they do not need to be reminded of the need for charity,

but, second, he also advises that they make progress in it, at but we entreat you.

86. Paul observes, but regarding the charity of brotherhood, that is, in regard to your love for your brothers, we have no need to write to you. Love one another with brotherly affection (Rom 12:10). Let brotherly love continue (Heb 13:1).

And the reason for this is that, you yourselves have learned of God, that is, through the precept in the law: you shall love your neighbor as yourself (Lev 19:18). Also, it is clear from the Gospel of John: a new commandment I give to you, that you love one another; even as I have loved you (John 13:34). Or, you yourselves have learned this by an interior teaching, as is found in John: every one who has heard and learned from the Father comes to me (John 6:45). And this lesson is gained through the help of the Holy Spirit.

87. Then when Paul says: but we entreat you, brethren, that you abound more, he is urging them to make progress in charity. He seemingly insists that since you have charity towards all men, we urge you to make progress in it. And though others may ridicule you, nevertheless devote yourself to charity: in abundant justice there is the greatest strength (Prov 15:5).

88. Next, when Paul says, and that you use your endeavor, he is correcting the idle.

First, he criticises their idleness;

second, he indicates how they ought to curtail it;

and finally, he provides a reason why they ought to curtail it.

89. He says therefore, and that you use your endeavor to be quiet. Loud and wayward, her feet do not stay at home (Prov 7:11). We were not idle when we were with you, we did not eat any one’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you (2 Thess 3:7).

90. Paul desires that they combat idleness by performing daily tasks; hence he remarks: and that you do your own business. Prepare your work outside, get everything ready for you in the field; and after that build your house (Prov 24:27).

Paul specifies your own business. Does this mean that they should take no part in other’s affairs? If so, he would be opposing what is clear in Romans: help her in whatever she may require from you (Rom 16:2).

I elaborate by pointing out that things occur in a disorderly manner if they are not governed within the limits of reason, for example, when somebody drives himself excessively; they occur in an orderly manner if the dictates of reason are observed in regulating them. The latter is commendable.

And work with your own hands, i.e., by working with your hands. Idleness teaches much evil (Sir 33:27). This was the guilt of your sister Sodom: she and her daughters had pride, surfeit of good, and prosperous ease, but did not aid the poor and needy (Ezek 16:49).

And this is a precept for all those who have no other means of getting the things which enable them to live properly; for it is a law of nature that man care for his body. If any one will not work, let him not eat (2 Thess 3:10).

91. Now, there are two reasons for this. The first one comes from the duty to set an example for others; so Paul says: and that you walk honestly towards those who are without. For the unbelievers see your idle life and they detest you. He must be well thought of by outsiders, or he may fall into reproach and the snare of the Devil (1 Tim 3:7). The second reason comes from the fact that you should not covet those things that belong to others, and so it is said, and that you want nothing of any man’s. The desire of the sluggard kills him (Prov 21:25). Let the thief no longer steal but rather let him labor (Eph 4:28). And therefore, if this idleness is overcome, it will result both in good example and in the repression of desire.