Homilies on First Thessalonians

<!--<span class="stiki"></span>-->1 Thessalonians 5:19-22

“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.” And again, “You, 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 has 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, your mouth, and his who insults and affronts you; if you shut your mouth, and dost not allow a draught on the other side, you have quenched the whole blast; but if you open 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 you as an alms from God. Then He sees this fruit not existing in you, and he abides not with an unmerciful soul. But the Spirit being quenched, you 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? Do you not know 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.” 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”, 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.”

Do you see 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 calls 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.”