John Chrysostom

He who will not seek in the well-being of his neighbor his own benefit will not attain to the crown for this reason: God himself has so decided that human beings should be mutually bound together. When one awakens a sleeping child and asks him to follow his brother, left to himself he is often unwilling. If, however, we place in his brother’s hand an object the child desires, he will pursue his brother to obtain what he desires. It is the same case here. God has placed our benefit in the hand of our neighbor so that we will pursue one another and not be torn apart.If you wish, apply this illustration to the one who addresses you today. For my benefit depends on you, as yours does on me. Thus, on the one hand, it is to your profit to be taught the things that please God, for these things have been entrusted to me that you might receive them from me and therefore might be compelled to run to me. On the other hand, it is to my benefit that you should be made better: for the reward which I shall receive for this will be great. This again, however, lies in you; and therefore am I compelled to follow after you that you may improve and that I may profit from your improvement. And so also Paul says, “For what is my hope? Are not you that?” And again, “My hope and my joy, and the crown of my rejoicing.”

"That no man be moved by these afflictions; for yourselves know that hereunto we are appointed. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know."

What then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that "Satan hindered us," always saying this; "both once," he says, "and again I would have come to you," and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, as when he sees his general wounded. "To establish you," he says; not that they were at all deficient in faith, nor that they required to learn anything.

Ye ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, "Now I have told you before it came to pass, that when it is come to pass ye may believe." (John xiv. 29) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul fore-knowing, foretold to them, "we are about to be afflicted," "as it came to pass, and ye know." He not only says that this came to pass, but that he foretold many things, and they happened. "Hereunto we are appointed." So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, "for hereunto we are appointed."

Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, "Hereunto we are appointed." And we, as if we were appointed for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man.

"For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain."

A Question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question? "For this cause," he says, "when I could no longer forbear, I sent Timothy that I might know your faith." What sayest thou? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, "Being bereaved of you for a short season." He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know 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 knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them. And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble.

What means, "Lest by any means the tempter had tempted you"? Dost thou see that to be shaken in afflictions proceeds from the devil, and from his seduction? For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means.

"And our labor," he says, "should be in vain." Wherefore! for even if they were turned aside, it was not through thy fault, not through thy negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain.

"Lest by any means the tempter had tempted you." But he tempts, not knowing whether he shall overthrow. Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch? Let us all hear, how Paul labored. He does not say work, but "labor"; he does not say, and you be lost, but "our labor." So that even if anything had happened, it would be happening with some reason. But that it did not happen was a great wonder. These things indeed we expected, he says, but the contrary happened. For not only did we receive from you no addition to our affliction but even consolation.

"But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you."

"Brought us glad tidings," he says. Do you see the excessive joy of Paul? he does not say, brought us word, but "brought us glad tidings." So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. "And that ye have," he says, "good remembrance of us always, longing to see us, even as we also to see you." That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, "ye have good remembrance of us." Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. "Longing to see us," he says, "as we also to see you." And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.

"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord."

What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury 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; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. 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 any one 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.

So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss.

"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?"

Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness.

"Night and day," he says, "praying exceedingly." This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying exceedingly." Observe the excess; "that we may see your face, and may perfect that which is lacking in your faith."

Here there is a great question. For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judaea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behoved 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 so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, "I have sent," he says, "Timothy to confirm you," but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming.

"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you."

This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer. This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. "And the Lord make you to increase and abound." Do you see the unrestrainable madness of love that is shown by his words? "Make you to increase and abound," instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. "Even as we do also toward you," he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. "Even as we do also toward you."

"To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints."

He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to stablish you, but your hearts. "For out of the heart come forth evil thoughts." (Matt. xv. 19) For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart; and to be pure of these things is holiness. For indeed chastity is properly by preeminence called holiness, since fornication and adultery is also uncleanness. But universally all sin is uncleanness, and every virtue is purity. For, "Blessed," it is said, "are the pure in heart." (Matt. v. 8) By "the pure" He means those who are in every way pure.

For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, "O Jerusalem, wash thine heart from wickedness." (Jer. iv. 14) And again, "Wash you, make you clean, put away the wickednesses from your souls." (Isa. i. 16, Sept) He did not say "fornications," so that not only fornication, but other things also defile the soul.

"To establish your hearts," he says, "unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, "in the sight of God," for this is sincere virtue-not in the sight of men?

It is love then that makes them unblamable. For it does make men really unblamable.

There is only one calamity for a Christian, this being disobedience to God. All the other things, such as loss of property, exile, peril of life, Paul does not even consider a grievance at all. And that which all dread, departure from this life to the other world—this is to him sweeter than life itself. For as when one has climbed to the top of a cliff and gazes on the sea and those who are sailing upon it, he sees some being washed by the waves, others running upon hidden rocks, some hurrying in one direction, others being driven in another, like prisoners, by the force of the gale. Many are actually in the water, some of them using their hands only in the place of a boat and a rudder, and many drifting along upon a single plank or some fragment of the vessel, others floating dead. He witnesses a scene of manifold and various disasters. Even so he who is engaged in the service of Christ draws himself out of the turmoil and stormy billows of life and takes his seat upon secure and lofty ground. For what position can be loftier or more secure than that in which a man has only one anxiety, “How he ought to please God”? Have you seen the shipwrecks, Theodore, of those who sail upon this sea?

"Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, so ye abound more and more. For ye know what charge we gave you through the Lord Jesus Christ."

When he has met what was pressing, and what was upon his hands, and is about henceforth to enter upon things that are perpetual, and which they ought continually to hear, he adds this expression, "finally," that is, always and forever. "We beseech and exhort you in the Lord." Strange! He does not even speak of himself as of sufficient credit to exhort. And yet who was so worthy of credit? But he takes Christ along with him. We exhort you, he says, by God. Which also he said to the Corinthians, "God entreats (exhorts) you through us." (2 Cor. v. 20) "That as ye received of us." This "received" is not of words only, but of actions also, viz. "how ye ought to walk," and he means thereby the whole conduct of life. "And to please God, that ye abound more and more." That is, that by more abounding ye do not stop at the limit of the commandments, but that you even go beyond them. For this it is, that "ye abound more and more." In what preceded he accepts the marvel of their firm faith, but here he regulates their life. For this is proficiency, even to go beyond the commandments and the statutes. For no longer from the constraint of a teacher, but from their own voluntary choice, is all this performed.

"For this is the will of God, even your sanctification."

And observe how he nowhere so vehemently glances at any other thing, as at this. As elsewhere also he writes to this effect; "Follow after peace with all men, and the sanctification without which no man shall see the Lord." (Heb. xii. 14) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, "Keep thyself pure." (1 Tim. v. 22) Also in his second Epistle to the Corinthians he has said, "In much patience, in fastings, by pureness." (2 Cor. vi. 5, 6) And one may find this in many places, both in this Epistle to the Romans, and everywhere, and in all his Epistles. For in truth this is an evil pernicious to all. And as a swine full charged with mire, wherever he enters, fills all places with his ill odor, and chokes the senses with dung, so too does fornication; it is an evil not easy to be washed away. But when some even who have wives practice this, how excessive is the outrage! "For this," he says, "is the will of God, even your sanctification, that ye abstain from all fornication." For there are many forms of disorderly conduct. The pleasures of wantonness are of many kinds and various, it were not tolerable to mention them. But having said "from all fornication," he leaves it to those who know them.

"That no man transgress, and wrong his brother in the matter."

He has well said, "that no man transgress." To each man God has assigned a wife, he has set bounds to nature, that intercourse with one only: therefore intercourse with another is transgression, and the taking of more than belongs to one, and robbery; or rather it is more cruel than any robbery; for we grieve not so much, when our riches are carried off, as when marriage is invaded. Dost thou call him brother, and wrongest 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 brethren; 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 these things without being punished, neither do we enjoy so much pleasure, as we undergo punishment.