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1 THESSALONIANS v. 19--22.
Quench not the Spirit. Despise not prophesyings. But prove all
things; hold fast that which is good. Abstain from every form of
evil."
A thick mist, a darkness and cloud is spread over all the earth.
And, showing this, the Apostle said, "For we were once
darkness." (Eph. v. 8.) And again, "Ye, brethren, are not
in darkness, that that day should overtake you as a thief." Since
therefore there is, so to speak, a moonless night, and we walk in
that night, God hath given us a bright lamp, having kindled in our
souls the grace of the Holy Spirit. But some who have received this
light have rendered it more bright and shining, as, for instance,
Paul and Peter, and all those Saints; while others have even
extinguished it, as the five virgins, as those who have "made
shipwreck concerning the faith," as the fornicator of Corinth, as
the Galatians who were perverted.
On this account Paul says, "Quench not the Spirit," that is,
the gift of grace, for it is his custom so to call the gift of the
Spirit. But this an impure life extinguishes. For as any one, who
has sprinkled both water and dust upon the light of our lamp,
extinguishes it, and if he does not this, but only takes out the
oil--so it is also with the gift of grace. For if you have cast over
it earthly things, and the cares of fluctuating matters, you have
quenched the Spirit. And if you have done none of these things, but
a temptation coming from some other quarter has vehemently assailed it,
as some wind, and if the light be not strong, and it has not much
oil, or you have not closed the opening, or have not shut the door,
all is undone. But what is the opening? As in the lamp, so is it
also in us: it is the eye and the ear. Suffer not a violent blast of
wickedness to fall upon these, since it would extinguish the lamp, but
close them up with the fear of God. The mouth is the door. Shut
it, and fasten it, that it may both give light, and repel the attack
from without. For instance, has any one insulted and reviled you?
Do you shut the mouth; for if you open it, you add force to the
wind. Do you not see in houses, when two doors stand directly
opposite, and there is a strong wind, if you shut one, and there is
no opposite draught, the wind has no power, but the greater part of
its force is abated? So also now, there are two doors, thy mouth,
and his who insults and affronts thee; if thou shuttest thy mouth, and
dost not allow a draught on the other side, thou hast quenched the
whole blast but if thou openest it, it will not be restrained. Let us
not therefore quench it.
And the flame is often liable to be extinguished even when no
temptation assails it. When the oil fails, when we do not alms, the
Spirit is quenched. For it came to thee as an alms from God. Then
He sees this fruit not existing in thee, and he abides not with an
unmerciful soul. But the Spirit being quenched, ye know what
follows, as many of you as have walked on a road in a moonless night.
And if it is difficult to walk by night in a road from land to land,
how is it safe in the road that leads from earth to heaven? Know ye
not how many demons there are in the intervening space, how many wild
beasts, how many spirits of wickedness? If indeed we have that
light, they will be able to do us no hurt; but if we extinguish it,
they soon take us captive, they soon rob us of everything. Since even
robbers first extinguish the lamp, and so plunder us, For they indeed
see in this darkness, since they do the works of darkness: but we are
unaccustomed to that light. Let us not then extinguish it. All evil
doing extinguishes that light, whether reviling, or insolence, or
whatever you can mention. For as in the case of fire, everything that
is foreign to its nature is destructive of it, but that kindles it
which is congenial to it; whatever is dry, whatever is warm, whatever
is fiery, kindles the flame of the Spirit. Let us not therefore
overlay it with anything cold or damp; for these things are destructive
of it.
But there is also another explanation. There were among them many
indeed who prophesied truly, but some prophesied falsely. This also
he says in the Epistle to the Corinthians, that on this account He
gave "the discernings of spirits." (1 Cor. xii. 10.) For
the devil, of his vile craft, wished through this gift of grace to
subvert everything pertaining to the Church. For since both the demon
and the Spirit prophesied concerning the future, the one indeed
uttering falsehood, and the other truth, and it was not possible from
any quarter to receive a proof of one or the other, but each spoke
without being called to account, as Jeremiah and Ezekiel had done,
but when the time came they were convicted, He gave also the
"discernings of spirits." Since therefore then also among the
Thessalonians many were prophesying, glancing at whom he says,
"Neither by word, nor by epistle, as from us, as that the day of
the Lord is now present" (2 Thess. ii. 2), he says this here.
That is, do not, because there are false prophets among you, on
their account prohibit also these, and turn away from them; "quench"
them "not," that is, "despise not prophesyings."
Seest thou that this is what he means by, "Prove all things"?
Because he had said, "Despise not prophesyings," lest they should
think that he opened the pulpit to all, he says, "Prove all
things," that is, such as are really prophecies; "and hold fast
that which is good. Abstain from every form of evil"; not from this
or that, but from all; that you may by proof distinguish both the true
things and the false, and abstain from the latter, and hold fast the
former. For thus both the hatred of the one will be vehement and the
love of the other arises, when we do all things not carelessly, nor
without examination, but with careful investigation.
Ver. 23. "And the God of peace Himself sanctify you wholly;
and may your spirit and soul and body be preserved entire, without
blame at the coming of our Lord Jesus Christ."
Observe the affection of the Teacher. After the admonition he adds a
prayer; not only that, but even introduces it in his letter. For we
need both counsel and prayer. For this reason we also first giving you
counsel, then offer prayers for you. And this the Initiated know.
But Paul indeed did this with good reason, having great confidence
towards God, whereas we are confounded with shame, and have no
freedom of speech. But because we were appointed to this we do it,
being unworthy even to stand in His presence, and to hold the place of
the lowest disciples. But because grace works even through the
unworthy, not for our own sakes but for theirs who are about to be
benefited, we contribute our parts.
"Sanctify you wholly," he says, and may "your spirit and soul and
body be preserved entire, without blame at the coming of our Lord
Jesus Christ." What does he here call the spirit? The gift of
grace. For if we depart hence having our lamps bright, we shall enter
into the bridechamber. But if they are quenched, it will not be so.
For this reason he says "your spirit." For if that remains pure,
the other remains also. "And soul and body," he says. For neither
the one nor the other then admits anything evil.
Ver, 24. "Faithful is He that calleth you, who will also do
it."
Observe his humility. For, because he had prayed, Think not, he
says, that this happens from my prayers, but from the purpose, with
which He called you. For if He called you to salvation, and He is
true, He will certainly save you, in that He wills it. Ver.
25. "Brethren, pray for us also." Strange! what humility is
here! But he indeed said this for the sake of humility, but we, not
from humility, but for the sake of great benefit, and wishing to gain
some great profit from you, say, "Pray for us also." For although
you do not receive any great or wonderful benefit from us, do it
nevertheless for the sake of the honor and the title itself. Some one
has had children, and even if they had not been benefited by him,
nevertheless, because he has been their father, he perhaps sets this
before them, saying, "For one day I have not been called father by
thee." a On this account we too say, "Pray for us also." I am
not merely saying this, but really desiring your prayers. For if I
have become responsible for this presidency over you all, and shall
have to render an account, much more ought I to have the benefit of
your prayers. On your account my responsibilities are greater,
therefore the help also from you should be greater.
Ver. 56. "Salute all the brethren with a holy kiss."
Oh! what fervor! Oh! what mad passion is here! Because being
absent he could not greet them with the kiss, he greets them through
others, as when we say, Kiss him for me. So also do ye yourselves
retain the fire of love. For it does not admit of distances, but even
through long intervening ways it extends itself, and is everywhere
present.
Ver. 27. "I adjure you by the Lord that this Epistle be read
unto all the holy brethren."
And this command is rather from love, and not so much in the way of
teaching; that with them also, he means, I may be conversing.
Ver. 28. "The grace of our Lord Jesus Christ be with you.
Amen."
And he does not merely command, but adjures them, and this from a
fervent mind, that even though they should despise him, for the sake
of the adjuration they may practice what is commanded. For men had a
great dread of that appeal, but now that too is trampled under foot.
And often when a slave is scourged, and adjures by God and His
Christ, and says, "So may you die a Christian," yet no one gives
heed, no one regards it; but if he adjures him by his own son,
immediately, though unwilling, and grinding his teeth, he gives up
his anger. Again, another being dragged and led away through the
middle of the market-place, in the presence both of Jews and
Greeks, adjures him that leads him away with the most fearful
adjurations, and no one regards it. What will not the Greeks say,
when one of the faithful adjures a faithful man and a Christian, and
no regard is paid to it, but we even despise him.
Will you allow me to tell you a certain story which I myself have
heard? For I do not say it of my own invention, but having heard it
from a person worthy of credit. There was a certain maid-servant
united to a wicked man, a vile run-away slave; she, when her husband
having committed many faults was about to be sold by her mistress;
(for the offenses were too great for pardon, and the woman was a
widow, and was not able to punish him who was the plague of her house,
and therefore resolved to sell him; then considering that it was an
unholy thing to separate the husband from the wife, the mistress,
although the girl was useful, to avoid separating her from him, made
up her mind to sell her also with him;) then the girl seeing herself
in these straits, came to a venerable person who was intimate with her
mistress, and who also told it to me, and clasping her knees, and
with a thousand lamentations, besought her to entreat her mistress in
her behalf; and having wasted many words, at last she added this
also, as thereby especially to persuade her, laying on her a most
awful adjuration, and the adjuration was this, "So mayest thou see
Christ at the Day of Judgment, as thou neglectest not my
petition." And having so said, she departed. And she who had been
entreated, upon the intrusion of some worldly care, such as happens in
families, forgot the matter. Then suddenly late in the afternoon,
the most awful adjuration came into her mind, and she felt great
compunction, and she went and with great earnestness asked, and
obtained her request. And that very night she suddenly saw the heavens
opened, and Christ Himself.
But she saw Him, as far as it was possible for a woman to see Him.
Because she at all regarded the adjuration, because she was afraid,
she was thought worthy of this vision.
And these things I have said, that we may not despise adjurations,
especially when any entreat us for things that are good, as for alms,
and for works of mercy. But now poor men, who have lost their feet,
sit and see thee hastening by, and when they cannot follow thee with
their feet, they expect to detain thee, as with a kind of hook, by
the fear of an adjuration, and stretching out their hands, they adjure
thee to give them only one or two pennies. But thou hastenest by,
though adjured by thy Lord. And if he adjure thee by the eyes either
of thy husband, who is gone abroad, or of thy son, or thy daughter,
immediately thou yieldest, thy mind is transported, thou art warmed;
but if he adjure thee by thy Lord, thou hastenest by. And I have
known many women who, hearing indeed the name of Christ, have
hastened by; but being commended for their beauty by those who came to
them, have been melted and softened, and have stretched out their
hand.
Yea thus they have reduced suffering and wretched beggars to this,
even to deal in making sport! For when they do not touch their souls
by uttering vehement and bitter words, they have recourse to this way
by which they delight them exceedingly. And our great wickedness
compels him that is in calamity or is straitened by hunger, to utter
encomiums upon the beauty of those who pity him. And I wish this were
all. But there is even another form worse than this. It compels the
poor to be jugglers, and buffoons, and filthy jesters. For when he
fastens on his fingers cups and bowls and cans, and plays on them as
cymbals, and having a pipe, whistles on it those base and amorous
melodies, and sings them at the top of his voice; and then many stand
round, and some give him a piece of bread, some a penny, and others
something else, and they detain him long, and both men and women are
delighted; what is more grievous than this? Are not these things
deserving of much groaning? They are indeed trifling, and are
considered trifling, but they engender great sins in our character.
For when any obscene and sweet melody is uttered, it softens the
mind, and corrupts the very soul itself. And the poor man indeed who
calls upon God, and invokes a thousand blessings upon us, is not
vouchsafed a word from you; but he who instead of these things
introduces sportive sallies, is admired.
And what has now come into my mind to say to you, that I will utter.
And what is this? When you are involved in poverty and sickness, if
from no other quarter, at least from those who beg, who wander through
the narrow streets, learn to give thanks to the Lord. For they,
spending their whole life in begging, do not blaspheme, are not
angry, nor impatient, but make the whole narrative of their beggary in
thanksgiving, magnifying God, and calling Him merciful. He indeed
that is perishing with hunger, calls Him merciful, but you who are
living in plenty, if you cannot get the possessions of all, call Him
cruel. How much better is he! how will he condemn us! God has sent
the poor through the world, as common teachers in our calamities, and
consolation under them. Hast thou suffered anything contrary to thy
wishes? yet nothing like what that poor man suffers. Thou hast lost
an eye, but he both his. Thou hast long labored under disease, but
he has one that is incurable. Thou hast lost thy children, but he
even the health of his own body. Thou hast suffered a great loss, but
thou art not yet reduced to supplicate from others. Give thanks to
God. Thou seest them in the furnace of poverty, and begging indeed
from all, but receiving from few. When thou art weary of praying,
and dost not receive, consider how often thou hast heard a poor man
calling upon thee, and hast not listened to him, and he has not been
angry nor insulted thee. And yet thou indeed actest thus from
cruelty; but God from mercy even declines to hear. If therefore
thou, thyself from cruelty not hearing thy fellow-servant, expectest
not to be found fault with, dost thou find fault with the Lord, who
out of mercy does not hear His servant? Seest thou how great the
inequality, how great the injustice?
Let us consider these things constantly, those who are below us,
those who are under greater calamities, and so we shall be able to be
thankful to God. Life abounds with many such instances. And he who
is sober, and willing to attend, gains no small instruction from the
houses of prayer. For on this account the poor sit before the
vestibule both in the churches and in the chapels of the Martyrs, that
we may receive great benefit from the spectacle of these things. For
consider, that when we enter into earthly palaces, we can see nothing
of this kind; but men that are dignified and famous, and wealthy and
intelligent, are everywhere hastening to and fro. But into the real
palaces, I mean the Church, and the oratories of the Martyrs,
enter the demoniacs, the maimed, the poor, the aged, the blind, and
those whose limbs are distorted. And wherefore? That thou mayest be
instructed by the spectacle of these things; in the first place that if
thou hast entered drawing after thee any pride from without, having
looked upon these, and laid aside thy arrogance, and become contrite
in heart, so thou mayest go in, and hear the things that are said;
for it is not possible that he who prays with an arrogant mind should be
heard. That when thou seest an aged man, thou mayest not be elated at
thy youth, for these old men were once young. That when thou boastest
highly of thy warfare, or thy kingly power, thou mayest consider that
from these are sprung those who are become illustrious in kings'
courts. That, when thou presumest upon thy bodily health, taking
heed to these, thou mayest abate thy lofty spirit. For the healthy
man who continually enters here will not be highminded on account of his
bodily health; and the sick man will receive no slight consolation.
But they do not sit here only on this account, but that they may also
make thee compassionate, and thou mayest be inclined to pity; that
thou mayest admire the lovingkindness of God; for if God is not
ashamed of them, but has set them in His vestibules, much less be
thou ashamed; that thou mayest not be highminded on account of palaces
upon earth. Be not ashamed, when called upon by a poor man; and if
he should draw near, if he should catch thy knees, shake him not off.
For these are certain admirable dogs of the Royal Courts. For I do
not call them dogs as dishonoring them -- far be it -- but even
highly commending them. They guard the King's court. Therefore
feed them. For the honor passes on to the King. There all is
pride,--I speak of the palaces on earth--here all is humility.
You learn especially from the very vestibules that human beings are
nothing. From the very persons who sit before them, you are taught
that God delights not in riches. For their sitting and assembling
there is all but an admonition, sending forth a clear voice regarding
the nature of all men, and saying that human things are nothing, that
they are shadow and smoke. If riches were a good, God would not have
seated the poor before His own vestibule. And if He admits rich
people also, wonder not for He admits them not on this account, that
they may continue rich, but that they may be delivered from their
encumbrance. For hear what Christ says to them, "Ye cannot serve
God and Mammon" (Matt. vi. 24.); and again, "It is hard
for a rich man to enter into the kingdom of heaven"; and again, "It
is easier for a camel to go through a needle's eye, than for a rich
man to enter into the kingdom of heaven." (Matt. xix. 23,
24.) On this account He receives the rich, that they may hear
these words, that they may long for the eternal riches, that they may
covet things in heaven. And why dost thou wonder that He does not
disdain to seat such at His vestibules? for He does not disdain to
call them to His spiritual Table, and make them partakers of that
Feast. But the maimed and the lame, the old man that is clothed in
rags and filth, and has catarrh, comes to partake of that Table with
the young and the beautiful, and with him even who is clothed in
purple, and whose head is encircled with a diadem -- and is thought
worthy of the spiritual Feast, and both enjoy the same benefits, and
there is no difference.
Does then Christ not disdain to call them to His Table with the king
(Emperor)--for both are called together--and thou perhaps
disdainest even to be seen giving to the poor, or even conversing with
them? Fie upon thy haughtiness and pride! See that we suffer not the
same with the rich man formerly. He disdained even to look upon
Lazarus, and did not allow him to share his roof or shelter, but he
was without, cast away at his gate, nor was he even vouchsafed a word
from him. But see how, when fallen into straits, and in want of his
help, he failed to obtain it. For if we are ashamed of those of whom
Christ is not ashamed, we are ashamed of Christ, being ashamed of
His friends. Let thy table be filled with the maimed and the lame.
Through them Christ comes, not through the rich. Perhaps thou
laughest at hearing this; therefore, that thou mayest not think it is
my word, hear Christ Himself speaking, that thou mayest not laugh,
but shudder: "When thou makest a dinner or a supper, call not thy
friends nor thy brethren, nor thy kinsmen, nor rich neighbors; lest
haply they also bid thee again, and a recompense be made thee.
But when thou makest a feast, bid the poor, the maimed, the halt,
the blind; and thou shalt be blessed; because they have not wherewith
to recompense thee: for thou shalt be recompensed in the Resurrection
of the just." (Luke xiv.
12-14.) And greater is thy glory even here, if thou lovest
that. For from the former class of guests arise envy, and malice,
and slanders, and revilings, and much fear lest anything unbecoming
should occur. And thou standest like a servant before his master, if
those who are invited are thy superiors, fearing their criticism and
their lips. But in the case of these there is nothing of this sort,
but whatever you bring them, they receive all with pleasure; and ample
is the applause, brighter the glory, higher the admiration. All they
that hear do not so much applaud the former, as the latter. But if
thou disbelievest, thou who art rich, make the trial, thou who
invitest generals and governors. Invite the poor, and fill thy table
from them, and see if thou art not applauded by all, if thou art not
loved by all, if all do not hold thee as a father. For of those
feasts there is no advantage, but for these heaven is in store, and
the good things of heaven--of which may we all be partakers, by the
grace and lovingkindness of our Lord Jesus Christ, with whom to the
Father, together with the Holy Spirit, be glory, power, honor,
now and ever, and world without end. Amen.
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