1 Thess. iv. 9.
Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK I. / CHAPTER VI. THE NAME CHILDREN DOES NOT IMPLY INSTRUCTION IN ELEMENTARY PRINCIPLES. · Original source
Testimonia — Early Christian Bible Commentary
1 Thessalonians 4
1Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more.
2For you know what instructions we gave you through the Lord Jesus.
3For this is the will of God: your sanctification, that you abstain from sexual immorality,
4that each one of you know how to control his own body in sanctification and honor,
5not in the passion of lust, even as the Gentiles who don’t know God,
6that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.
7For God called us not for uncleanness, but in sanctification.
8Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
9But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another,
10for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
11and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we instructed you,
12that you may walk properly toward those who are outside, and may have need of nothing.
13But we don’t want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don’t grieve like the rest, who have no hope.
14For if we believe that Jesus died and rose again, even so God will bring with him those who have fallen asleep in Jesus.
15For this we tell you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will in no way precede those who have fallen asleep.
16For the Lord himself will descend from heaven with a shout, with the voice of the archangel and with God’s trumpet. The dead in Christ will rise first,
17then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. So we will be with the Lord forever.
18Therefore comfort one another with these words.
Early Christian texts and source notes
1 Thess. iv. 17.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK VI. / CHAPTER XIII. DEGREES OF GLORY IN HEAVEN CORRESPONDING WITH THE DIGNITIES OF THE CHURCH BELOW. · Original source
1 Thess. iv. 3–8.
Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XII. BASILIDES’ IDEA OF MARTYRDOM REFUTED. · Original source
1 Thess. iv. 16.
Editorial footnote · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK TWELFTH. / ARGUMENT. / 13. Of the revolution of the ages, which some philosophers believe will bring all things round again, after a certain fixed cycle, to the same order and form as at first. · Original source
1 Thess. iv. 4.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 16. Of the evil of lust,—a word which, though applicable to many vices, is specially appropriated to sexual uncleanness. · Original source
1 Thess. iv. 13-16.
Editorial footnote · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 20. What the same apostle taught in the first Epistle to the Thessalonians regarding the resurrection of the dead. · Original source
Cf. 1 Cor. xv. 52 with 1 Thess. iv. 16.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXV. · Original source
Cf. 1 Thess. iv. 13-15.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK II. / Chapter LXV. · Original source
Cf. 1 Thess. iv. 15, 16.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter XVII. · Original source
Cf. 1 Thess. iv. 16, 17.
Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter XVII. · Original source
But the apostle has said nothing here regarding the resurrection of the dead; but in his first Epistle to the Thessalonians he says, "We would not have you to be ignorant, brethren, concerning them which are asleep," etc. These words of the apostle most distinctly proclaim the future resurrection of the dead, when the Lord Christ shall come to judge the quick and the dead.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK TWENTIETH. / ARGUMENT. / 20. What the same apostle taught in the first Epistle to the Thessalonians regarding the resurrection of the dead. · Original source
Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, "how to possess his vessel in sanctification and honour, not in the disease of desire, as the Gentiles who know not God," would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved.
Source passage · edition’s verse reference · The City of God, THE CITY OF GOD. / BOOK FOURTEENTH.[1] / ARGUMENT. / 16. Of the evil of lust,—a word which, though applicable to many vices, is specially appropriated to sexual uncleanness. · Original source
Basilides, in the twenty-third book of the Exegetics, respecting those that are punished by martyrdom, expresses himself in the following language: “For I say this, Whosoever fall under the afflictions mentioned, in consequence of unconsciously transgressing in other matters, are brought to this good end by the kindness of Him who brings them, but accused on other grounds; so that they may not suffer as condemned for what are owned to be iniquities, nor reproached as the adulterer or the murderer, but because they are Christians; which will console them, so that they do not appear to suffer. And if one who has not sinned at all incur suffering—a rare case—yet even he will not suffer aught through the machinations of power, but will suffer as the child which seems not to have sinned would suffer.” Then further on he adds: “As, then, the child which has not sinned before, or committed actual sin in itself, but has that which committed sin, when subjected to suffering, gets good, reaping the advantage of many difficulties; so also, although a perfect man may not have sinned in act, while he endures afflictions, he suffers similarly with the child. Having within him the sinful principle, but not embracing the opportunity of committing sin, he does not sin; so that he is not to be reckoned as not having sinned. For as he who wishes to commit adultery is an adulterer, although he do not succeed in committing adultery; and he that wishes to commit murder is a murderer, although he is unable to kill; so also, if I see the man without sin, whom I specify, suffering, though he have done nothing bad, I should call him bad, on account of his wishing to sin. For I will affirm anything rather than call Providence evil.” Then, in continuation, he says expressly concerning the Lord, as concerning man: “If then, passing from all these observations, you were to proceed to put me to shame by saying, perchance impersonating certain parties, This man has then sinned; for this man has suffered;—if you permit, I will say, He has not sinned; but was like a child suffering. If you were to insist more urgently, I would say, That the man you name is man, but that God is righteous: ‘For no one is pure,’ as one said, ‘from pollution.’” But the hypothesis of Basilides says that the soul, having sinned before in another life, endures punishment in this—the elect soul with honour by martyrdom, the other purged by appropriate punishment. How can this be true, when the confessing and suffering punishment or not depends on ourselves? For in the case of the man who shall deny, Providence, as held by Basilides, is done away with. I will ask him, then, in the case of a confessor who has been arrested, whether he will confess and be punished in virtue of Providence or not? For in the case of denying he will not be punished. But if, for the sake of escaping and evading the necessity of punishing such an one, he shall say that the destruction of those who shall deny is of Providence, he will be a martyr against his will. And how any more is it the case, that there is laid up in heaven the very glorious recompense to him who has witnessed, for his witnessing? If Providence did not permit the sinner to get the length of sinning, it is unjust in both cases; both in not rescuing the man who is dragged to punishment for righteousness’ sake, and in having rescued him who wished to do wrong, he having done it as far as volition was concerned, but [Providence] having prevented the deed, and unjustly favoured the sinner. And how impious, in deifying the devil, and in daring to call the Lord a sinful man! For the devil tempting us, knowing what we are, but not knowing if we will hold out, but wishing to dislodge us from the faith, attempts also to bring us into subjection to himself. Which is all that is allowed to him, partly from the necessity of saving us, who have taken occasion from the commandment, from ourselves; partly for the confusion of him who has tempted and failed; for the confirmation of the members of the church, and the conscience of those who admire the constancy [displayed]. But if martyrdom be retribution by way of punishment, then also faith and doctrine, on account of which martyrdom comes, are co-operators in punishment—than which, what other absurdity could be greater? But with reference to these dogmas, whether the soul is changed to another body, also of the devil at the proper time mention will be made. But at present, to what has been already said, let us add the following: Where any more is faith in the retribution of sins committed before martyrdom takes place? And where is love to God, which is persecuted and endures for the truth? And where is the praise of him who has confessed, or the censure of him who has denied? And for what use is right conduct, the mortification of the lusts, and the hating of no creature? But if, as Basilides himself says, we suppose one part of the declared will of God to be the loving of all things because all things bear a relation to the Whole, and another “not to lust after anything,” and a third “not to hate anything,” by the will of God these also will be punishments, which it were impious to think. For neither did the Lord suffer by the will of the Father, nor are those who are persecuted persecuted by the will of God, since either of two things is the case: either persecution in consequence of the will of God is a good thing, or those who decree and afflict are guiltless. But nothing is without the will of the Lord of the universe. It remains to say that such things happen without the prevention of God; for this alone saves both the providence and the goodness of God. We must not therefore think that He actively produces afflictions (far be it that we should think this!); but we must be persuaded that He does not prevent those that cause them, but overrules for good the crimes of His enemies: “I will therefore,” He says, “destroy the wall, and it shall be for treading under foot.” Providence being a disciplinary art; in the case of others for each individual’s sins, and in the case of the Lord and His apostles for ours. To this point says the divine apostle: “For this is the will of God, even your sanctification, that ye abstain from fornication: that each one of you should know how to possess his vessel in sanctification and honour; not in the lust of concupiscence, as the Gentiles who know not the Lord: that none of you should overreach or take advantage of his brother in any matter; because the Lord is the avenger in respect of all such, as we also told you before, and testified. For God hath not called us unto uncleanness, but to holiness. Wherefore he that despiseth, despiseth not man, but God, who hath also given His Holy Spirit to you.” Wherefore the Lord was not prohibited from this sanctification of ours. If, then, one of them were to say, in reply, that the martyr is punished for sins committed before this embodying, and that he will again reap the fruit of his conduct in this life, for that such are the arrangements of the [divine administration], we shall ask him if the retribution takes place by Providence. For if it be not of the divine administration, the economy of expiations is gone, and their hypothesis falls to the ground; but if expiations are by Providence, punishments are by Providence too. But Providence, although it begins, so to speak, to move with the Ruler, yet is implanted in substances along with their origin by the God of the universe. Such being the case, they must confess either that punishment is not just, and those who condemn and persecute the martyrs do right, or that persecutions even are wrought by the will of God. Labour and fear are not, then, as they say, incident to affairs as rust to iron, but come upon the soul through its own will. And on these points there is much to say, which will be reserved for future consideration, taking them up in due course.
Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER XII. BASILIDES’ IDEA OF MARTYRDOM REFUTED. · Original source