Homilies on First Thessalonians — Homily 9

St. John Chrysostom

1. 0. Greeting

[[1 Thessalonians 5.1]], 2

But concerning the times and the seasons, brethren, you have no need that anything be written unto you. For yourselves know perfectly that the day of the Lord so comes as a thief in the night.

Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. For the simpler sort of children never cease teasing their nurses, and tutors, and parents, with their frequent questions, in which there is nothing else but when will this be? and when that? And this comes to pass also from living in indulgence, and having nothing to do. Many things therefore our mind is in haste to learn already and to comprehend, but especially concerning the period of the consummation; and what wonder if we are thus affected, for those holy men, themselves, were most of all affected in the same way? And before the Passion, the Apostles come and say to Christ, Tell us, when shall these things be, and what shall be the sign of Your coming, and of the end of the world? [[Matthew 24.23]] And after the Passion and the Resurrection from the dead, they said to Him, Tell us, dost Thou at this time restore again the kingdom to Israel? From [[Acts 1.6]] And they asked Him nothing sooner than this.

But it was not so afterwards, when they had been vouchsafed the Holy Ghost. Not only do they not themselves inquire, nor complain of this ignorance, but they repress those who labor under this unseasonable curiosity. Hear for instance what the blessed Paul now says, But concerning the times and the seasons, brethren, you have no need that anything be written unto you. Why has he not said that no one knows? Why has he not said, that it is not revealed, instead of saying, You have no need that anything be written unto you? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, You have no need, as if it were both superfluous, and inexpedient, he suffers them not to enquire.

For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why are you curious, and travailest about the general end? But the case is the same with us in this, as in other things. For as in other things, leaving our own private concerns, we are anxious about things in general, saying, Such an one is a fornicator, such an one an adulterer, that man has robbed, another has been injurious; but no one takes account of what is his own, but each thinks of anything rather than his own private concerns; so here also, each omitting to take thought about his own end, we are anxious to hear about the general dissolution. Now what concern is that of yours? For if you make your own a good end, you will suffer no harm from the other; be it far off, or be