Tres autem inordinationes erant inter eos, scilicet carnalium vitiorum quantum ad quosdam, item curiositatis, item tristitiae de mortuis, et ideo de istis agit. Secunda, ibi de caritate autem. Tertia, ibi nolumus vos. 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. Circa primum duo facit, quia In treating the first inordinate practice he does two things. primo monet abstinere ab immoderato appetitu carnalium; First, he instructs them to refrain from the inordinate desire for carnal things; secundo ponit rationem, ibi quoniam vindex. second, he provides a reason for this, at because the Lord. Iterum prima in duas, quia And so he divides the first point into two. primo prohibet luxuriam; First, he forbids lust; secundo avaritiam. second, he forbids greed. Et coniungit haec semper: quia utrumque est circa obiectum corporale, licet hoc compleatur in delectatione spirituali. He always associates these two, for each one has reference to a corporeal object, although the latter culminates in spiritual delight. Item, primo docet cavere luxuriam quantum ad non suam, Paul first teaches them to beware of lust in regard to a woman who is not their wife; secundo quantum ad uxorem propriam, ibi ut sciat. second, in regard to one’s own wife, at that every one of you should know. 79. Dicit ergo ut abstineatis a fornicatione. Voluntas enim Dei est abstinere a fornicatione, ergo est peccatum mortale, quia est contra praeceptum et voluntatem Dei. Tob. IV, 13: attende tibi ab omni fornicatione. 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. Sed et respectu uxoris abstineatis honeste, ut sciat unusquisque vas suum, id est, uxorem, possidere in sanctificatione, cessando ad tempus, et in honore, non in passione, ut scilicet passio praecedat; sicut et gentes, quia hoc est gentilium quaerere delectationes praesentes, non autem futurae vitae. 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 sanctificatione et honore, quia hic est debitus usus matrimonii, quia est ad bonum prolis, vel ad reddendum debitum, et sic potest esse sine peccato; sed aliquando est veniale peccatum, si non efferatur concupiscentia ultra limites matrimonii, scilicet quando licet concupiscentiam habeat, non tamen uteretur ea nisi esset uxor sua. Sed quando est extra limites matrimonii, sequitur mortale, et hoc quando si non esset sua uxor, adhuc uteretur ea, et libentius cum alia. Hebr. ult., 4: sit honorabile connubium, et thorus immaculatus. Fornicatores autem et adulteros iudicabit Deus. I Petr. III, 7: viri similiter cohabitantes secundum scientiam quasi infirmiori vasculo muliebri impartientes honorem, tamquam cohaeredibus gratiae et vitae, ut non impediantur orationes vestrae. 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. Deinde cum dicit et ne quis, prohibet avaritiam. Unde dicit et ne quis supergrediatur, id est, violentiam inferat auferendo aliena per potentiam. Iac. II, 6: nonne divites per potentiam vos opprimunt? Neque circumveniat per dolum. Ier. V, 27: sicut decipula plena avibus, sic domus eorum plenae dolo. 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. Deinde cum dicit quoniam vindex, etc., ponitur ratio monitionis, quam 82. When he says: because the Lord is the avenger of all these things, the reason for the warning is mentioned. primo assignat ex divina ultione; First, he attributes it to the divine vengeance; secundo ostendit hanc ultionem esse iustam, ibi non enim vocavit. second, he shows that this vengeance is justifiable, at for God has not called. 83. Dicit ergo: abstineamus ab his, quia Dominus est vindex. Gal. V, 21: praedico vobis sicut praedixi, quoniam qui talia agunt, regnum Dei non consequentur. 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. Nam certe iuste ulciscitur, cuius una est ratio ex Deo vocante, secunda ex contrarietate doni. 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. Si Dominus vocat te ad unum, et tu agis contrarium, dignus es poena. Et ideo dicit non enim vocavit, et cetera. Eph. I, 4: elegit nos in ipso ante mundi constitutionem, ut simus sancti et immaculati in conspectu eius in caritate. Rom. VIII, 30: quos vocavit, hos et iustificavit, et cetera. Ideo dicit itaque, etc.; quasi dicat: haec est una ratio specialis quam dixi. 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. Alia est ratio, quia contrariantur haec vitia Spiritui, qui datus est nobis. Unde qui haec agit, iniuriam facit Spiritui Sancto. Ideo dicit qui etiam, et cetera. Hebr. X, 28: irritam quis faciens legem Moysi sine ulla miseratione duobus, vel tribus testibus moritur, quanto magis putatis deteriora mereri supplicia, qui Filium Dei conculcaverit et sanguinem testamenti pollutum duxerit in quo sanctificatus est, et Spiritui gratiae contumeliam fecerit? 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. Deinde cum dicit de caritate autem, etc., retrahit ab otiositate. 85. Then when he remarks: but regarding the charity of brotherhood, he discourages them from remaining idle. Sciendum est autem, quod sicut dicit Hieronymus in epistola ad Galatas, Thessalonicenses erant liberales, et erat consuetudo apud eos divites dare multum; et ideo pauperes otiose inhaerebant beneficio eorum, non curantes labores, sed discurrere per domos. Et ideo 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 primo commendat liberalitatem dantium; first commends the generosity of the donors, secundo otium accipientium dissuadet, ibi et operam detis. but he is then critical of the idleness of the recipients of the welfare, at and that you may use. Dicit ergo primo, quod non indigent moneri ad caritatem; First, then, Paul adds that they do not need to be reminded of the need for charity, secundo monet quod in ea proficiant, ibi rogamus autem. but, second, he also advises that they make progress in it, at but we entreat you. 86. Dicit ergo de caritate autem fraternitatis, id est, quod diligatis fratres, non est necesse scribere vobis. Rom. XII, 10: caritate fraternitatis invicem diligentes. Hebr. ult.: caritas fraternitatis maneat in vobis. 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). Et ratio est quia ipsi didicistis a Deo, scilicet praeceptum in lege. Lev. XIX, 18: diliges amicum tuum sicut teipsum. Item in Evangelio. Io. XIII, 34: mandatum novum do vobis, ut diligatis invicem, et cetera. Vel didicistis interiori disciplina. Io. VI, 45: omnis qui audivit a Patre et didicit, venit ad me, et cetera. Et hoc addiscit per spiritum sanctum. 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. Deinde cum dicit rogamus autem, hortatur eos ad proficiendum in caritate, dicens: et quia habetis caritatem ad omnes, ideo rogamus ut proficiatis. Et licet alii abutantur, vos tamen insistatis. Prov. XV, 5: in abundanti iustitia virtus maxima est. 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. Deinde cum dicit et operam detis, arguit otiosos, et 88. Next, when Paul says, and that you use your endeavor, he is correcting the idle. primo eorum inquietudinem; First, he criticises their idleness; secundo ostendit quomodo eam reprimant; second, he indicates how they ought to curtail it; tertio quare. and finally, he provides a reason why they ought to curtail it. 89. Dicit ergo: operam detis, ut quieti sitis. Prov. VII, 10: garrula et vaga, quietis impatiens, nec valens pedibus suis in domo consistere, et cetera. II Thess. III, 7: non inquieti fuimus inter vos, neque gratis panem manducavimus ab aliquo, sed in labore et fatigatione nocte et die operantes, et cetera. 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. Otium reprimentes exercendo negotia. Unde dicit et ut vestrum negotium agatis. Prov. XXIV, 27: diligenter exerce agrum, ut postea aedifices domum tuam. 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).