1 Thessalonians iv. 9, 10
“But concerning love of the brethren wehave no need to write unto you: for ye yourselves are taught of God to love one another; for indeed ye do it toward all the brethren, and those which are in all Macedonia.”
then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, “We have no need to write to you”? This also is from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that the thing is so necessary, as not to require instruction. For things that are very important are manifest to all. And secondly, by saying this he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it. And observe, he does not speak of love towards all, but of that towards the brethren. “We have no need to write unto you.” He ought then to have been silent, and to say nothing, if there was no need. But now by saying there is no need, he has done a greater thing, than if he had said it.
“For ye yourselves are
taught of God.” And see with how high a praise he has made God
their Teacher in this matter. Ye need not, he says, to learn from man. Which also the prophet says, “and they shall all be taught of God.” (Isa. liv. 13.) “For ye yourselves,” he says, “are taught of God to love one another. For indeed ye do it toward all the brethren, and those which 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 ye are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them.
“But we exhort you, brethren, that ye abound more and more, and study;” that is, increase and study.
Ver. 11, 12. “To be quiet, and to do your own business, and to work with your hands, even as we charged you: that ye may walk honestly toward them that are without, and may have need of nothing.”
He shows of how many evils
idleness is the cause, and of how many benefits industry. And this he
makes manifest from things which happen among us, as he often does, and
that wisely. For by these things the majority are led on more than by
spiritual things. For it is a mark of love to our neighbors not to
receive from them, but to impart to them. And observe. Being about to
exhort and admonish, he places in the middle their good conduct, both
that they may recover even from the preceding admonition, and from the
threat, when he said, “He therefore that rejecteth, rejecteth not
man, but God,” and that they may not be restive at this. And this
is the effect of working, that one does not receive of others, nor live
idly, but by working imparts to others. For it is said, “It is
more blessed to give than to receive.” (Acts xx. 35.) “And to
work,” he says, “with your hands.” Where are those, who look out for work that is spiritual? Seest thou how he takes from them every excuse, saying, “with your hands”? But does one practice fasting with his hands? or watchings all night? or lyings on the ground? This no one can say. But he is speaking of spiritual work. For it is truly spiritual, that one should by working impart to others, and there is nothing equal to this. “That ye may walk,” he says, “becomingly.” Seest thou whence he touches them? He has not said, that ye may not be shamed by begging. But he has indeed insinuated the same, yet he puts it in a milder way, so as both to strike and not to do this severely. For if those who are among us are offended at these things, much more those who are without, finding numberless accusations and handles, when they see a man who is in good health and able to support himself, begging and asking help of others. Wherefore also they call us Christ-mongers. On this account, he means, “the name of God is blasphemed.” (Rom. ii. 24.) But none of these things has he stated; but that which was able to touch them most nearly, the disgracefulness of the thing.
Ver. 13. “But we
would not have you ignorant, brethren, concerning them that are
asleep; that ye sorrow not, even as the rest, which have no
hope.”