And we will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope.

“Concerning the resurrection of the righteous, Paul also speaks thus in writing to the Thessalonians: "We would not have you to be ignorant concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive (and) remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice and trump of God, and the dead in Christ shall rise first. Then we which are alive (and) remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord."”

“"But we exhort you, brethren, that ye abound more and more, and study 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.”

“Above, the Apostle commended the faithful for their constancy in tribulations and other goods; here he admonishes them, for the future, to act well. And first he sets forth a general admonition; second he specifies, at "that you abstain." Concerning the first he does two things: first he sets forth his intention, second he assigns the reason for the admonition, at "that you may abound," etc. He says therefore: I have heard of your past goods, but for the future we ask, etc. He induces them, first, on his own part. And so he says "we ask." Ps. 121:6: "Ask the things that are for peace," etc. Likewise on Christ's part, and so he says "we beseech," etc. He beseeches, however, because they were perfect. 1 Tim. 5:1: "Do not rebuke an elder, but beseech him as a father." But what does he ask? "That just as," etc. The Apostle had taught them how they ought to walk in the common way of justice, which is through the commandments. Hence he says: "you have received," etc. Ps. 118:32: "the way of your commandments," etc. Likewise how they might please God in the way of counsels. Wis. 4:10: "Being pleasing to God, he was made beloved." Or how you should walk, namely through right action. Jn. 12:35: "Walk while you have the light." How you should please, namely through right intention. "So also you may walk" — that is, that you keep to the first doctrine, not withdrawing from it. Gal. 1:8: "But though we, or an angel from heaven, should preach to you besides that which we have preached to you, let him be anathema." The reason for the admonition is taken, first, from the fruit of keeping the admonition; second, from the admonition itself, at "for you know what," etc. He says therefore: although you are good, yet through the exercise of the commandments and counsels you will abound and progress. 2 Cor. 9:8: "God is able to make all grace abound in you." For charity is so great that there always remains that in which one may progress. Likewise, the things which you received from the admonition are honorable and useful. Ps. 18:8: "The law of the Lord is unspotted," etc. Prov. 6:23: "The commandment is a lamp, and the law a light, and the way of life." Therefore he says "what precepts" — that is, of what sort. And this received through the Lord Jesus, from him. 1 Cor. 11:23: "For I have received of the Lord that which also I delivered unto you," etc. Heb. 2:3: "which, since it had received its beginning to be declared through the Lord, from those who heard," etc. And these are these things. "This is the will of God, your sanctification" — as if he were to say: all the precepts of God are for this, that you may be holy. For holiness denotes cleanness and firmness. And all the precepts of God lead to these: that one be clean from evil, and firm in good. Rom. 12:2: "that you may prove what is the will of God" — namely, as explained through the precepts. Then, when he says "that you abstain," he admonishes in particular. And first he corrects them concerning certain disorders among them; second he urges them to the observance of good things, in chapter 5, at "concerning the times." Now there were three disorders among them: namely, of carnal vices as regards some, likewise of curiosity, likewise of sorrow over the dead; and therefore he treats of these. The second, at "but concerning charity." The third, at "we would not have you." Concerning the first he does two things: first he admonishes them to abstain from an immoderate appetite for carnal things; second he gives the reason, at "because the avenger." Again, the first is divided into two, because first he forbids lust; second, avarice. And he always joins these together, because each is concerned with a bodily object, although this is completed in spiritual delight. Likewise, first he teaches to beware of lust as regards one not one's own; second as regards one's own wife, at "that he may know." He says therefore "that you abstain from fornication." For it is the will of God to abstain from fornication; therefore it is a mortal sin, because it is against the precept and will of God. Tob. 4:13: "Keep yourself from all fornication." But also with respect to one's wife you should abstain honorably, so that each one may know how to possess his vessel — that is, his wife — "in sanctification," ceasing for a time, "and in honor, not in passion" — namely, so that passion should go before — "even as the Gentiles" — because this is the way of the Gentiles, to seek present delights, but not those of the future life. "In sanctification and honor," because here is the due use of marriage, which is for the good of offspring, or for rendering the debt, and thus it can be without sin; but sometimes it is a venial sin, if concupiscence is not carried beyond the bounds of marriage — namely when, although he has concupiscence, he would nevertheless not use it unless she were his wife. But when it is outside the bounds of marriage, mortal sin follows, and this is when, if she were not his wife, he would still use her, and more willingly with another. Heb. last [chapter], 4: "Let marriage be honorable, and the bed undefiled." "But fornicators and adulterers God will judge." 1 Pet. 3:7: "Husbands likewise dwelling with them according to knowledge, giving honor to the woman as to the weaker vessel, as to co-heirs of grace and life, that your prayers be not hindered." Then, when he says "and let no man," he forbids avarice. Hence he says "and let no man overreach" — that is, use violence by taking away another's goods through power. Jas. 2:6: "Do not the rich oppress you by might?" Nor circumvent by deceit. Jer. 5:27: "As a snare full of birds, so their houses are full of deceit." Then, when he says "because the avenger," etc., the reason for the admonition is given, which he first assigns from divine vengeance; second he shows this vengeance to be just, at "for he has not called." He says therefore: let us abstain from these things, because "the Lord is the avenger." Gal. 5:21: "I foretell you, as I have foretold you, that they who do such things shall not obtain the kingdom of God." For certainly he avenges justly, of which there is one reason from God calling, a second from the contrariety to the gift. If the Lord calls you to one thing, and you do the contrary, you are worthy of punishment. And therefore he says "for he has not called," etc. Eph. 1:4: "He chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity." Rom. 8:30: "whom he called, them he also justified," etc. Therefore he says "therefore," etc.; as if to say: this is one special reason which I have stated. There is another reason, because these vices are contrary to the Spirit, who has been given to us. Hence, whoever does these things does injury to the Holy Spirit. Therefore he says "who also," etc. Heb. 10:28: "A man making void the law of Moses dies without any mercy, on the word of two or three witnesses; how much more, do you think, does he deserve worse punishments, who has trodden underfoot the Son of God, and has held the blood of the testament unclean in which he was sanctified, and has done despite to the Spirit of grace?" Then, when he says "but concerning charity," etc., he draws them back from idleness. Now it must be known that, as Jerome says in his letter to the Galatians, the Thessalonians were generous, and it was their custom for the rich to give much; and therefore the poor idly clung to their benefaction, not caring for labors, but running about through houses. And therefore first he commends the generosity of the givers; second he dissuades the idleness of the receivers, at "and that you give attention." He says therefore, first, that they do not need to be admonished to charity; second he admonishes that they progress in it, at "but we ask." He says therefore "but concerning the charity of brotherhood" — that is, that you love the brethren — "it is not necessary to write to you." Rom. 12:10: "Loving one another with the charity of brotherhood." Heb. last [chapter]: "Let the charity of brotherhood remain in you." And the reason is because "you yourselves have learned from God" — namely, the precept in the law. Lev. 19:18: "You shall love your friend as yourself." Likewise in the Gospel. Jn. 13:34: "A new commandment I give you, that you love one another," etc. Or, you have learned by interior instruction. Jn. 6:45: "Everyone who has heard from the Father, and has learned, comes to me," etc. And this he learns through the Holy Spirit. Then, when he says "but we ask," he exhorts them to progress in charity, saying: and because you have charity toward all, therefore we ask that you progress. And although others abuse it, you nevertheless should persist. Prov. 15:5: "In abundant justice virtue is greatest." Then, when he says "and that you give attention," he reproves the idle: first their restlessness; second he shows how they should repress it; third, why. He says therefore: "that you give attention, that you be quiet." Prov. 7:10: "talkative and wandering, impatient of quiet, nor able to remain in the house with her feet," etc. 2 Thess. 3:7: "We were not restless among you, neither did we eat any man's bread for nothing, but in labor and weariness, working night and day," etc. Repressing idleness by exercising business. Hence he says "and that you do your own business." Prov. 24:27: "Diligently work your field, that afterward you may build your house." He says, however, "your own" — but is it not the case that another's business is also to be done? And it seems that it is so. Rom. last [chapter]: "that you assist her in whatever business." I respond. It must be said that all things can be done in a disordered way, if they are done outside the order of reason — namely when someone conducts himself dishonestly — and in an ordered way, namely when the order of reason is kept, and in necessity, and this is commendable. "And that you work with your own hands" — that is, by working with your hands. Ecclus. 33:29: "Idleness has taught much evil," etc. Ezek. 16:49: "This was the iniquity of Sodom your sister: pride, fullness of bread, and abundance, and the idleness of her and of her daughters, and they did not reach out a hand to the needy and the poor," etc. And this is a precept for all those who do not have other means by which they can live lawfully; because it is a precept of nature that a man should sustain his body. 2 Thess. 3:10: "He who is not willing to work, let him not eat either." Of this there is a twofold reason. The first, on account of the example to others. Hence he says "that also honestly," etc. For unbelievers, seeing your manner of life so idle, detest you. 1 Tim. 3:7: "But he must have a good testimony from those who are outside," etc. The second reason, that you should not desire the things that are others'; hence it is said "and that you desire nothing of any man's." Prov. 21:25: "Desires kill the slothful." Eph. 4:28: "He who stole, let him now steal no more," etc. And therefore, if this restlessness is repressed, it results in good example, and in the repression of desire.”

“That ye may walk honestly,.... Decently, in good credit and reputation, providing things honest in the sight of all men, for themselves and families, and honestly paying every man his own; on which account it became them to mind their own business, and work at their trades; otherwise their walk and conversation would be scandalous, and not honest and honourable: toward them that are without: the men of the world, who were without the church; see Co1 5:12 profane sinners, unconverted Gentiles, that were without Christ and hope, and God in the world, and were aliens and strangers; and yet care should be taken that no occasion be given to such to reproach the name of God, the ways of Christ, and the doctrines of the Gospel: and that ye may have lack of nothing; but have wherewith to supply the necessaries of life, and give to them also that stand in need, which is more blessed and honourable than to receive; or might not need any such instruction and exhortation, or any reproof for sloth and idleness; or not stand in need of "any man", as the Syriac version renders it; of the help and assistance of any, of any of those that are without, which would be dishonourable; or of them that are within, of the church, which might be burdensome. The Vulgate Latin version renders it, "that ye may not desire anything of anyone"; as the slothful man covets greedily all the day long what is another's, and this desire kills him, Pro 21:25 he covets an evil covetousness, and craves in a scandalous way the bread of others; when it would be more honourable for him to work with quietness, and eat his own bread got by honest labour, and not be beholden to another.”

“That ye may walk honestly - Ευσχημονως· Becomingly, decently, respectably; as is consistent with the purity, holiness, gravity, and usefulness of your Christian calling. Them that are without - The unconverted Gentiles and Jews. See this expression explained at large on Col 4:5. That ye may have lack of nothing - That ye may be able to get your bread by honest labor, which God will ever bless; and be chargeable to no man. He that is dependent on another is necessarily in bondage; and he who is able to get his own bread by the sweat of his brow, should not be under obligation even to a king. I do not recollect whether, in any other part of this work, I have given the following story from the Hatem Tai Nameh. Hatem Tai was an Arabian nobleman, who flourished some time before the Mahommedan era; he was reputed the most generous and liberal man in all the east. One day he slew one hundred camels, and made a feast, to which all the Arabian lords and all the peasantry in the district were invited. About the time of the feast he took a walk towards a neighboring wood, to see if he could find any person whom he might invite to partake of the entertainment which he had then provided. Walking along the skirt of the wood, he espied an old man coming out of it, laden with a burden of faggots; he accosted him and asked if he had not heard of the entertainment made that day by Hatem Tai. The old man answered in the affirmative. He asked him why he did not attend and partake with the rest. The old man answered: "He that is able to gain his bread even by collecting faggots in the wood, should not be beholden even to Hatem Tai." This is a noble saying, and has long been a rule of conduct to the writer of this note.”

“honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Rom 13:13; Pe1 2:12). them . . . without--outside the Christian Church (Mar 4:11). have lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows.”