1 Thessalonians 5
Commentary from 33 fathers
For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡ ἡμέρα Κυρίου ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται.
са́ми бо вы̀ и҆звѣ́стнѡ вѣ́сте, ꙗ҆́кѡ де́нь гдⷭ҇ень, ꙗ҆́коже та́ть въ нощѝ, та́кѡ прїи́детъ.
The apostle says: "The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction." [1 Thessalonians 5:2-3] Also in the Acts of the Apostles: "No one can know the times or the seasons which the Father has placed in His own power." [Acts 1:7]
Treatise 12, Third Book, Section 89
Do not place your confidence in your youth, nor think that you have a very fixed term of life, “For the day of the Lord comes as a thief in the night.” On this account he has made our end invisible, so that we might demonstrate clearly our diligence and forethought. Do you not see men taken away prematurely day after day? On this account a certain one admonishes, “don’t delay in turning to the Lord, and don’t put things off from day to day,” lest at any time, while you delay, you are destroyed. Let the old man keep this admonition; let the young man heed this advice. Indeed, are you in insecurity, and are you rich, and do you abound in wealth, and does no affliction happen to you? Still hear what Paul says: “when they say peace and safety, then sudden destruction comes upon them.” Affairs change often. We are not masters of our end. Let us be masters of virtue. Our Master Christ is loving.
The Second Homily Concerning the Power of Demons 2
So what is this day which the Lord has made? Live good lives, and you will be this day yourselves. The apostle, you see, was not talking about the day which begins with sunrise and ends with sunset, when he said, “Let us walk honorably, as in the day”; where he also said, “For those who get drunk are drunk at night.” Nobody sees people getting drunk at the midday meal; but when this does happen, it is a matter of the night, not of the day which the Lord has made. You see, just as that day is realized in those who live godly, holy and righteous lives, marked by moderation, justice, sobriety. So too on the contrary, for those who live in an ungodly, loose-living, proud and irreligious manner—for that sort of night, the night will undoubtedly be a thief. “The day of the Lord will come just like a thief in the night.”
Sermons 229B.1
By the Day of the Lord one must understand both the general end and the particular end of each person, for this latter is also unknown as to when it will come for each one. And this is beneficial for us for many reasons. First, because if a person knew his final hour, he would ceaselessly commit every sin, and then, toward the end of life, would approach the baptismal font. Second, because many, if they learned that they would die tomorrow, would inflict countless calamities upon their enemies, either simply out of despair or from a desire to satiate themselves with the blood of their enemies — which does not happen now, thanks to the fact that they are restrained by the fear of death and the love of life. Moreover, people attached to life could die of grief if they learned the fateful hour of their death. Finally, even the righteous, when exposed to dangers, would not deserve such a reward, because it would appear that since they know they will not die now but after so many years, they therefore do not spare themselves. But now, when it is unknown whether they will survive the dangers, and yet they do not spare themselves, their virtue is beyond doubt. Just as the three Hebrew youths deserve all the more admiration because, not knowing for certain whether they would be saved from the fire, they still did not worship the idol (Dan. 3:24). Thus, our end comes like a thief in the night. You know this, Thessalonians, from what the Lord said: "you do not know at what hour your Lord will come" (Matt. 24:42).
Commentary on 1 Thessalonians
In fact, all days depend on the Lord: "By thy appointment they stand this day" (Ps. 119:91). But this day especially belongs to the Lord, because His will is fulfilled in everyone: it is accomplished in the good people who are led to salvation as an end foreknown by God: "Who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4); and in the evil people that are punished: "At the set time which I appoint I will judge with equity" (Ps. 75:2).
It will come like a thief, that is, unannounced: "If the householder had known at what hour the thief was coming, he would have been awake" (Lk. 12:39). "The day of the Lord will come like a thief" (2 Pet. 3:10). "I will come like a thief" (Rev. 3:3). But why is it said that the day shall come during the night? It should be understood that both are involved because He comes during the day for the uncovering of our hearts: "Before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart" (1 Cor. 4:5); but He comes at night because of the surprise element: "Behold, the bridegroom! Come out to meet him" (Matt. 25:6). Actually, it is not certain at what hour it will occur.
Commentary on 1 Thessalonians
His teaching on the subject quite clearly consisted of three propositions. One, that He will certainly return. Two, that we cannot possibly find out when. Three, and that therefore we must always be ready for Him. Note the therefore. Only because we cannot predict the moment, we must be ready at all moments. Our Lord repeated this practical conclusion again and again, as if the promise of the return had been made for the sake of this conclusion alone.
Watch, watch, is the burden of His advice. I shall come like a thief. You will not, I most solemnly assure you, you will not see Me approaching. If the householder had known at what time the burglar would arrive, he would have been ready for him. If the servant had known when his absent employer would come home, he would not have been found drunk in the kitchen. But they didn’t, nor will you. Therefore you must be ready at all times.
The point is surely simple enough. The schoolboy does not know which part of his Virgil lesson he will be made to translate. That is why he must be prepared to translate any passage. The sentry does not know at what time an enemy will attack, or an officer inspect his post. That is why he must keep awake all the time.
The return is wholly unpredictable. There will be wars and rumors of wars, and all kinds of catastrophes, as there always are. Things will be, in that sense, normal, the hour before the heavens roll up like a scroll. You cannot guess it. If you could, one chief purpose for which it was foretold would be frustrated. And God’s purposes are not so easily frustrated as that. One’s ears should be closed against any future William Miller in advance. The folly of listening to him at all is almost equal to the folly of believing him. He couldn’t know what he pretends, or thinks he knows.
Of this folly George MacDonald has written well. Do those, he asks, who say, lo here or lo there are the signs of his coming, think to be too keen for him, and spy his approach? When he tells them to watch, lest he find them neglecting their work, they stare this way and that, and watch lest he should succeed in coming like a thief. Obedience is the one key of life.
The doctrine of the second coming has failed, so far as we are concerned, if it does not make us realize that at every moment of every day in our lives Don’s question, ‘What if this present were the world’s last night?’...
What is important is not that we should always fear or hope about the end, but that we should always remember, always take it into account. An analogy may help here. A man of seventy need not be always feeling, much less talking, about his approaching death. But a wise man of seventy should always take it into account.
The World's Last Night (Essay)
For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
ὅταν γὰρ λέγωσιν, εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος, ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν.
Є҆гда́ бо рекꙋ́тъ: ми́ръ и҆ ᲂу҆твержде́нїе, тогда̀ внеза́пꙋ нападе́тъ на ни́хъ всегꙋби́тельство, ꙗ҆́коже болѣ́знь во чре́вѣ и҆мꙋ́щей, и҆ не и҆́мꙋтъ и҆збѣжа́ти.
But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: "When they shall say, Peace and safety, then sudden destruction shall come upon them." And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, "We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fulness thereof, the city also, and they that dwell therein." This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.
Against Heresies Book 5
And so that you may learn by another thing that the Lord’s silence on this matter is not a sign of ignorance on his part, take note of something else in addition to what we have mentioned. “But as in the days of Noah they were eating and drinking, marrying and giving in marriage, until the day that the flood came and took everything away, so also shall the coming of the Son of Man be.” He said these things in order to show that he would come suddenly and unexpectedly, and precisely when a majority of people would be living luxuriously. Paul also said this when he wrote, “When they shall speak of peace and safety, then sudden destruction will come upon them,” and to show how unexpectedly, he said, “as travail upon a woman with child.”
Homilies on Matthew 77.2
"When they are saying peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in nowise escape."
Here he has glanced at something which he has also said in his second Epistle. For since they indeed were in affliction, but they that warred on them at ease and in luxury, and then while he comforted them in their present sufferings by this mention of the Resurrection, the others insulted them with arguments taken from their forefathers, and said, When will it happen?
But it may be worth while to ask, If Antichrist comes, and Elias comes, how is it "when they say Peace and safety," that then a sudden destruction comes upon them? For these things do not permit the day to come upon them unawares, being signs of its coming. But he does not mean this to be the time of Antichrist, and the whole day, because that will be a sign of the coming of Christ, but Himself will not have a sign, but will come suddenly and unexpectedly. For travail, indeed, you say, does not come upon the pregnant woman unexpectedly: for she knows that after nine months the birth will take place. And yet it is very uncertain. For some bring forth at the seventh month, and others at the ninth. And at any rate the day and the hour is uncertain. With respect to this therefore, Paul speaks thus. And the image is exact. For there are not many sure signs of travail; many indeed have brought forth in the high roads, or when out of their houses and abroad, not foreseeing it. And he has not only glanced here at the uncertainty, but also at the bitterness of the pain.
Homily on 1 Thessalonians 9
The woman who is pregnant knows that she has a fetus in the womb but does not know when birth will occur. So it is with us as we know that the Lord will come, but we do not teach the time itself with certainty.
Interpretation of the First Letter to the Thessalonians
Since those who were insulting the Thessalonians were leading a life of pleasures, the apostle now comforts the believers, saying: do not think that they will escape punishment. Destruction will come upon them too, unexpected destruction, heavy and containing within it much grief, like the pangs of a woman in labor. But if Elijah and the Antichrist are to come, why does Paul now say that destruction will overtake them suddenly? Because the Antichrist and Elijah are a sign of the general end; but the coming of Christ is not yet; it will be sudden and no one knows when. Pay attention to the comparison with the pangs of birth. For there too, a woman knows that she will give birth, but exactly when — this she does not yet know. That is why many women, foreseeing nothing, gave birth even at seven months and on the roads. And just as they, while playing and laughing, are suddenly subjected to inexpressible pangs, so too the souls of those who now lead a life of amusements, when that day arrives, will by no means escape torment.
Commentary on 1 Thessalonians
Then when he says: When people say "There is peace and security," he explains the things he had mentioned. First he refers to the evil people; secondly, to the good people (5:4). In regard to the first division he does two things. He first describes the false confidence of the evil people and secondly he refers to the danger of a delay. So Paul says: the Lord will come like a thief, because He shall come unexpectedly: When people say "there is peace," they shall be deceived in regard to the present time when they are living tranquilly: "But they live in great strife due to ignorance, and they call such great evils peace" (Wis. 14:22). Security has reference to the future: "Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry" (Lk. 12:19).
But in contrast: "Men fainting with fear and with foreboding of what is coming on the world" (Lk. 21:26). Thus there is no security to be had. There are two explanations for this. The one offered by Augustine is that at that time some shall be good, but they will be afflicted, they will mourn and they will wait expectantly; and this is referred to in the quotation as "fainting" because of the absence of pleasures and the multiplicity of evils. But there will be peace and security among the evil people. The other explanation is found in the Gloss.
Then when he says, then sudden destruction will come upon them, he presents four aspects of the peril. First, that it will be unexpected, where he says: sudden, "like a break in a high wall,... whose crash comes suddenly, in an instant" (Is. 30:13). Secondly, he describes the peril as bringing death when he says destruction. "Destruction will tread upon him as a King" (Job 18:14). Thirdly, he refers to the peril as distressing, and he uses the word travail: "Anguish as of a woman in travail" (Ps. 48:6). Fourthly, he presents the peril as inevitable when he comments: and there will be no escape. Now is the time to escape from the wrath of God to the mercy of God, for the end of the world will not be a time of mercy but of justice.
Commentary on 1 Thessalonians
But ye, brethren, are not in darkness, that that day should overtake you as a thief.
ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ·
Вы́ же, бра́тїе, нѣ́сте во тьмѣ̀, да де́нь ва́съ ꙗ҆́коже та́ть пости́гнетъ:
Nay, but this whole world is the one house of all; in which world it is more the heathen, who is found in darkness, whom the grace of God enlightens, than the Christian, who is already in God's light. Finally, it is one "straying" which is ascribed to the ewe and the drachma: (and this is an evidence in my favour); for if the parables had been composed with a view to a Christian sinner, after the loss of his faith, a second loss and restoration of them would have been noted.
On Modesty
"But ye, brethren, are not in darkness, that that day should overtake you as a thief."
Here he speaks of a life that is dark and impure. For it is just as corrupt and wicked men do all things as in the night, escaping the notice of all, and inclosing themselves in darkness. For tell me, does not the adulterer watch for the evening, and the thief for the night? Does not the violator of the tombs carry on all his trade in the night? What then? Does it not overtake them as a thief? Does it not come upon them also uncertainly, but do they know it beforehand? How then does he say, "Ye have no need that aught be written unto you"? He speaks here not with respect to the uncertainty, but with respect to the calamity, that is, it will not come as an evil to them. For it will come uncertainly indeed even to them, but it will involve them in no trouble. "That that Day," he says, "may not overtake you as a thief." For in the case of those who are watching and who are in the light, if there should be any entry of a robber, it can do them no harm: so also it is with those who live well. But those who are sleeping he will strip of everything, and go off; that is, those who are trusting in the things of this life.
Homily on 1 Thessalonians 9
Therefore, not to know the times is something different from decay of morals and love of vice. For, when the apostle Paul said, “Don’t allow your thinking to be shaken nor be frightened, neither by word nor by epistle as sent from us, as if the day of the Lord were at hand,” he obviously did not want them to believe those who thought the coming of the Lord was already at hand, but neither did he want them to be like the wicked servant and say, “My Lord is long in coming,” and deliver themselves over to destruction by pride and riotous behavior. Thus, his desire that they should not listen to false rumors about the imminent approach of the last day was consistent with his wish that they should await the coming of their Lord fully prepared, packed for travel and with lamps burning. He said to them, “But you, brothers, are not in darkness that that day should overtake you as a thief, for all you are the children of light and children of the day; we are not of the night nor of darkness.”
Letters 199.1.2
On the verse: “This is the day which the Lord has made.” What we have sung to our Lord let us put into practice with his help. To be sure, every day has been made by the Lord, but with good reason has it been said of a particular day, “This is the day which the Lord has made.” We read that when he created heaven and earth, “God said, ‘Let there be light,’ and there was light, and God called the light Day, and the darkness Night.” But there is another day, well established and definitely to be commended by us, concerning which the apostle says, “Let us walk becomingly as in the day.” That day, commonly called “today,” is caused by the rising and setting of the sun. There is still another day by which the word of God shines on the hearts of the faithful and dispels the darkness, not of the eyes, but of evil habits. Let us, therefore, recognize this light; let us rejoice in it; let us pay attention to the apostle when he says, “For we are children of the light and children of the day. We are not of night nor of darkness.”
Sermons 230
Now if the good God sees that a man’s heart has not inclined to any of these things as David said, indicating the same, “You have tested my heart, You have visited it in the night, You have tried me by fire, and unrighteousness was not found in me,” then God will help him and deliver him. Why does he say “in the night” and not “in the day”? Because the enemy’s deceptions are a night, as Paul also said, “We are not children of the night but children of the day,” since the Son of God is the Day, but Satan is night.
The First Syriac Epistle of Saint Makarios of Egypt 7
That is, you do not lead a dark and impure life. So then, what? Will the end not come upon them unexpectedly, even if they are not impure? It will come unexpectedly, but it will bring them no sorrow. For a thief can do no harm to those who are awake and have light, even if he manages to enter their house — on the contrary, those who are in darkness and sleeping he robs completely and departs.
Commentary on 1 Thessalonians
Then Paul says, but you are not in darkness, brethren, and explains what he had mentioned in regard to the good people; and he does this by making two points: first, he excludes the good people from the company of the evil people and secondly, he provides a reason for this (5:5). And so he remarks, you are not in darkness, for you have been enlightened by Christ concerning that day; this is not an unexpected event for you. "He who follows me will not walk in darkness, but will have the light of life" (Jn. 8:12).
Commentary on 1 Thessalonians
Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.
πάντες ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους.
вси́ бо вы̀ сы́нове свѣ́та є҆стѐ: и҆ сы́нове днѐ: нѣ́смы но́щи, нижѐ тьмы̀.
"Let us not then sleep, as do others, but let us watch," says the Scripture, "and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night," that is, in the darkness of ignorance. "But let us who are of the day be sober. For ye are all children of the light, and children of the day; we are not of the night, nor of the darkness." But whoever of us is most solicitous for living the true life, and for entertaining noble sentiments, will keep awake for as long time as possible, reserving to himself only what in this respect is conducive to his own health.
The Instructor Book 2
But when he urges us not to give place to evil, he does not offer the suggestion that we should take to our heels, he only teaches that passion should be kept under restraint; and if he says that the time must be redeemed, because the days are evil, he wishes us to gain a lengthening of life, not by flight, but by wisdom. Besides, he who bids us shine as sons of light, does not bid us hide away out of sight as sons of darkness.
On Flight in Persecution
If you wish to see Jesus transfigured before those who went up on the mountain with him, behold with me the Jesus in the Gospels as more simply understood. This is Jesus, as one might say, known “according to the flesh” by those who do not go up through uplifting words and works to the holy mountain of wisdom. Behold him with me as known in his divinity by means of all of the Gospels, beheld in the form of God according to the knowledge that his companions had. For before them Jesus is transfigured, but not to any of those who are below. But when he is transfigured, his face also shines as the sun, so that he may be manifested to the children of light. These have put off the works of darkness and have put on the armor of light and are no longer the children of darkness or night, but have become sons of the day and walk honestly as in the day. Being manifested, he will shine for them not only as the sun, but as the son of righteousness.
Commentary on Matthew 12.37
"For ye are all sons of light, and sons of the day."
And how is it possible to be "sons of the day"? Just as it is said, "sons of destruction" and "sons of hell." Wherefore Christ also said to the Pharisees, "Woe unto you-for ye compass sea and land to make one proselyte, and when he is become so, ye make him a son of hell." (Matt. xxiii. 15.) And again Paul said, "For which things' sake cometh the wrath of God upon the sons of disobedience." (Col. iii. 6.) That is, those who do the works of hell and the works of disobedience. So also sons of God are those who do things pleasing to God; so also sons of day and sons of light, those who do the works of light. "And we are not of the night nor of darkness."
Homily on 1 Thessalonians 9
Sons of Gehenna are those who do things worthy of Gehenna, and sons of disobedience are the disobedient; so also sons of light and day are those who do the deeds of light. "We are not sons of night, nor of darkness." That is, of sin.
Commentary on 1 Thessalonians
And the reason for this is given at the words: for you are all sons of light. He also makes the point that they are the sons of the light and of the day. According to the Scriptures, someone is said to be the son of something because he abounds in that thing. "My beloved had a vineyard on a very fertile hill" (Is. 5:1), that is, it was land which was very rich. Those who participate to a great extent in the day and in the light are called their sons. And this light is the faith of Christ. "I am the light of the world" (Jn. 8:12), and again: "Believe in the light, that you may become sons of light!" (Jn. 12:36).
In addition he says, of the day, for just as out of the early light comes the fullness of the day, so out of the faith of Christ comes the day which is the brilliance of good actions. "The night is far gone, the day is at hand" (Rom. 13:12). And because of this, you are not sons of the night, that is, involved in infidelity; or of darkness, that is, of sins. "Let us then cast off the works of darkness and put on the armor of light" (Rom. 13:12).
Commentary on 1 Thessalonians
Therefore let us not sleep, as do others; but let us watch and be sober.
Ἄρα οὖν μὴ καθεύδωμεν ὡς καὶ οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν.
Тѣ́мже ᲂу҆̀бо да не спи́мъ, ꙗ҆́коже и҆ про́чїи, но да бо́дрствꙋимъ и҆ трезви́мсѧ.
Wherefore also the Lord enjoins "to watch," so that our soul may never be perturbed with passion, even in dreams; but also to keep the life of the night pure and stainless, as if spent in the day. For assimilation to God, as far as we can, is preserving the mind in its relation to the same things... Wherefore the mysteries are for the most part celebrated by night, indicating the withdrawal of the soul from the body, which takes place by night. "Let us not then sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us who are of the day be sober, putting on the breastplate of faith and love, and as an helmet the hope of salvation." And as to what, again, they say of sleep, the very same things are to be understood of death. For each exhibits the departure of the soul, the one more, the other less... "For blessed are those that have seen the Lord," according to the apostle; "for it is high time to awake out of sleep. For now is our salvation nearer than when we believed. The night is far spent, the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." By day and light he designates figuratively the Son, and by the armour of light metaphorically the promises.
The Stromata Book 4
We must therefore sleep so as to be easily awaked... For there is no use of a sleeping man, as there is not of a dead man. Wherefore we ought often to rise by night and bless God. For blessed are they who watch for Him, and so make themselves like the angels, whom we call "watchers." But a man asleep is worth nothing, any more than if he were not alive. But he who has the light watches, "and darkness seizes not on him," nor sleep, since darkness does not. He that is illuminated is therefore awake towards God; and such an one lives... "Let us not then sleep, as do others, but let us watch," says the Scripture, "and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night," that is, in the darkness of ignorance. "But let us who are of the day be sober. For ye are all children of the light, and children of the day; we are not of the night, nor of the darkness."
The Instructor Book 2
6–7"So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night."
Here he shows, that to be in the day depends on ourselves. For here indeed, in the case of the present day and night, it does not depend on ourselves. But night comes even against our will, and sleep overtakes us when we do not wish it. But with respect to that night and that sleep, it is not so, but it is in our power always to have it day, it is in our power always to watch. For to shut the eyes of the soul, and to bring on the sleep of wickedness, is not of nature, but of our own choice.
"But let us watch," he says, "and be sober." For it is possible to sleep while awake, by doing nothing good. Wherefore he has added, "and be sober." For even by day, if any one watches, but is not sober, he will fall into numberless dangers, so that sobriety is the intensity of watchfulness. The drunkenness he here speaks of is not that from wine only, but that also which comes of all vices. For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul.
Homily on 1 Thessalonians 9
So that you may know that the prayers which are uttered in time of affliction would have the best chance of being heard, hear what the prophet says, “In my affliction I cried to the Lord, and he listened to me.” Therefore, let us stir up our conscience to fervor, let us afflict our soul with the memory of our sins, not so that it is crushed with anxiety but so that we may make it ready to be heard, so that we make it live in sobriety and watchfulness and ready to attain heaven itself. Nothing puts carelessness and negligence to flight the way grief and affliction do. They bring together our thoughts from every side and make our mind turn back to ponder itself. The man who prays in this way, in his affliction, after many a prayer, can bring joy into his own soul.
On the Incomprehensible Nature of God 5.6
The winged messenger of day Sings loud, foretelling dawn’s approach, And Christ in stirring accents calls Our slumbering souls to life with him. “Away,” he cries, “with dull repose, The sleep of death and sinful sloth; With hearts now sober, just and pure, Keep watch, for I am very near.”
Hymns 1.1-8
Wherefore, let us honor this sacred day, the day on which the author of our salvation appeared. Whom the wise men revered as an infant in his crib, let us worship as all-powerful in heaven. Just as they offered to the Lord mystical kinds of gifts from their treasures, let us bring forth from our hearts things that are worthy of God. Although he himself bestows all good things, he nevertheless asks for the fruit of our effort. For the kingdom of heaven comes not to those who sleep but to those who work and watch according to the Lord’s command. If we do not render his gifts ineffective, we may deserve to receive what he promised through the very things which he has given.
Sermons 32.1
That is, let us not be negligent in good works. The intensification of watchfulness is sobriety. For it is possible to be watchful, but not be sober; therefore the apostle says, as it were: let us do good works soberly and attentively.
Commentary on 1 Thessalonians
Then when he says: so then, let us not sleep, he shows them how they should prepare themselves for that coming. First, they should prepare themselves for it by keeping away from anything evil; secondly, they should prepare themselves by regularly doing something virtuous (5:8).
In making the first point he does two things. First, he provides a warning, and next he sets down the reason for the warning (5:7). Paul says, therefore, that for this reason the day of the Lord is like a thief: "If the householder had known at what hour the thief was coming, he would have been awake" (Lk. 12:39). And so you know you ought to be vigilant. He adds: so then let us not sleep in the sleep of sin: "Awake, O sleeper, and arise from the dead" (Eph. 5:14). "How long will you lie there, O sluggard? When will you arise from your sleep?" (Prov. 6:9).
But let us keep awake out of solicitude. "Watch therefore, for you do not know on what day your Lord is coming" (Matt. 24:42). And to this end it is necessary that we be sober in order that both the body and the mind be sober, that is, free from the pleasures and cares of the world. "But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness" (Lk. 21:34). "Be sober, be watchful" (1 Pet. 5:8).
Commentary on 1 Thessalonians
For they that sleep sleep in the night; and they that be drunken are drunken in the night.
οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν·
Спѧ́щїи бо, въ нощѝ спѧ́тъ, и҆ ᲂу҆пива́ющїисѧ въ нощѝ ᲂу҆пива́ютсѧ.
7–8Sleeping here the apostle calls those who remain in evil, as being immovable toward virtue and immersed in dreamlike delusions. Such, indeed, are the affairs of the present life, in no way differing from the visions of sleep. Furthermore, by drunkenness he means not only drunkenness from wine, but from all passions, as that which draws a person out of his ordinary state and darkens the ruling faculty of the soul, that is, the mind. Therefore, you ought not to be such, for you are not sons of night and darkness, but sons of the day through baptism and the acceptance of the yoke of God's commandments.
Commentary on 1 Thessalonians
And the reason for this is the suitability of a certain time; those who sleep or get drunk do so at night. But the night is not for us: so then, let us not sleep, as others do. And so Paul says: for those who sleep, sleep at night, that is, at night they get some rest and during the day they are active. "When the sun rises, they get them away and lie down in their dens" (Ps. 104:22). And again "Man goes forth to his work and to his labor until the evening" (Ps. 104:23).
There are also some who do not drink during the day because of the business which must be accomplished; but they are not so careful at night. "The eye of the adulterer also waits for the twilight" (Job 24:15). So sleep and drunkenness are suitable to nighttime, since drunkards are occupied with sin during the night of unbelief and the darkness of sin without having any regard for the future because of the love they have for present concerns. "They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness" (Eph. 4:19).
Commentary on 1 Thessalonians
But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.
ὑμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίας·
Мы́ же, сы́нове сꙋ́ще днѐ, да трезви́мсѧ, ѡ҆болкше́сѧ въ броню̀ вѣ́ры и҆ любвѐ и҆ шле́мъ ᲂу҆пова́нїѧ спⷭ҇нїѧ,
But if we must also examine the statement, “And it was night,” so that it has not been interjected to no purpose by the Evangelist, we must say that the perceptible night at that time was symbolic, an image of the night that was in Judas’s soul when Satan, the darkness that lies over the abyss, entered him. “For God called the darkness night,” of which night, indeed, Paul says we are not children, nor of darkness, when he says, “Therefore, brothers, we are not of the night, nor of darkness,” and, “But let us who are of the day be sober.”
Commentary on John 32.313
"But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet the hope of salvation."
But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. "Putting on the breastplate of faith and love," he says. He has shown what it is to watch and be sober, to have "the breastplate of faith and love." Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast; so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual.
"And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For "now abideth faith, hope, love." (1 Cor. xiii. 13)
Homily on 1 Thessalonians 9
It is not enough to be watchful and sober; one must also be armed. For he who is alert and sober but does not have weapons can be immediately overcome by robbers. By saying "the breastplate of faith and love," the apostle pointed to doctrines and a righteous life, which is precisely what it means to "be sober." And one must not simply have these things, but have them as a breastplate. For nothing can easily cut through a breastplate; on the contrary, it serves as a kind of fortress for the chest, and none of the fiery darts of the devil will touch us.
Commentary on 1 Thessalonians
As a helmet, covering our most important part – the head, saves and preserves it, so also hope guards the mind and saves it, not allowing anything from outside to fall into it. Pay attention to the "faith, hope, and love," these three, which he pointed out in another place (1 Cor. 13:13), and which he now also commands to acquire.
Commentary on 1 Thessalonians
But, since we belong to the day, that is, belong to the daytime of honesty and faith, let us be sober. "Let us conduct ourselves becomingly as in the day" (Rom. 13:13).
Then when Paul says: Let us put on the breastplate of faith, he shows how they should prepare themselves through good actions. First, he sets down a general admonition, and then he issues a special admonition (5:11). He divides the first point into two aspects; he first sets down the admonition itself and then he gives a reason for it (5:9). There are in man two important parts of the body which were protected in wars — the heart, which is the source of life, and the head, which governs the body's movements and is the seat of the senses and the center of the nervous system. The heart is protected by a breastplate and the head by a helmet. The life of the spirit in us is Christ, through whom the soul lives and the Lord dwells in us: "That Christ may dwell in your hearts through faith, that you, being rooted and grounded in love..." (Eph. 3:17). "He who abides in love abides in God, and God abides in him" (1 Jn. 4:16). Love gives life to faith. So we must have faith and love, and so Paul calls for the breastplate of faith and love, because it protects the vital parts of the body, and for a helmet the hope of salvation, for salvation is a spiritual motive force because it is the goal which we hope to attain.
Commentary on 1 Thessalonians
For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
ὅτι οὐκ ἔθετο ἡμᾶς ὁ Θεὸς εἰς ὀργήν, ἀλλ’ εἰς περιποίησιν σωτηρίας διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
[Заⷱ҇ 272] ꙗ҆́кѡ не положѝ на́съ бг҃ъ въ гнѣ́въ, но въ полꙋче́нїе спⷭ҇нїѧ гдⷭ҇емъ на́шимъ і҆и҃съ хрⷭ҇то́мъ,
"For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us."
Thus God has not inclined to this, that He might destroy us, but that He might save us. And whence is it manifest that this is His will? He has given His own Son for us. So does He desire that we should be saved, that He has given His Son, and not merely given, but given Him to death. From these considerations hope is produced. For do not despair of thyself, O man, in going to God, who has not spared even His Son for thee. Faint not at present evils. He who gave His Only-Begotten, that He might save thee and deliver thee from hell, what will He spare henceforth for thy salvation? So that thou oughtest to hope for all things kind. For neither should we fear, if we were going to a judge who was about to judge us, and who had shown so much love for us, as to have sacrificed his son. Let us hope therefore for kind and great things, for we have received the principal thing; let us believe, for we have seen an example; let us love, for it is the extreme of madness for one not to love who has been so treated.
Homily on 1 Thessalonians 9
9–10Therefore, he says, one must acquire this armor, because God has not appointed us to wrath, that is, He has not destined us to bear His wrath, but rather to acquire us for Himself and save us, having given His Son to death for us. So then, we ought to expect everything beneficial and great amid dangers. For if we believe that He did not spare His own Son for our sake, then let us hope that He will all the more readily deliver us from these dangers. Let us therefore keep this example before us and love both Him and our neighbors. For this reason, he says, Christ died, so that whether we "watch," that is, live, "or sleep," that is, die, we might "live together with Him." The apostle meant one kind of sleep above and another kind here. What he says here has this meaning: do not fear bodily dangers, do not fear even death, for if we die, we shall live, because He is alive who so loved us that He died for us.
Commentary on 1 Thessalonians
Then when he says, for God has not destined us for wrath, he shows the manner in which God works in us; this is first shown to be out of divine preordination and then as derived from the grace of Christ. Finally, Paul treats the manner in which salvation is to be achieved. He begins with the words, God has not destined us, that is, God has not appointed us: "I appointed you that you should go and bear fruit" (Jn. 15:16); for wrath, that is, that we should deserve His wrath: "God did not make death" (Wis. 1:13). "Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live?" (Ez. 18:23). But to obtain salvation, that is, that we might acquire salvation, "From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force" (Matt. 11:12). "But you are a chosen race, a royal priesthood, a holy nation, God's own people" (1 Pet. 2:9). And this is achieved through Christ's grace; hence he says, through our Lord Jesus Christ. "For there is no other name under heaven given among men by which we must be saved" (Ac. 4:12).
Commentary on 1 Thessalonians
Who died for us, that, whether we wake or sleep, we should live together with him.
τοῦ ἀποθανόντος ὑπὲρ ἡμῶν, ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν.
ᲂу҆ме́ршимъ за на́съ, да, а҆́ще бди́мъ, а҆́ще ли спи́мъ, кꙋ́пнѡ съ ни́мъ живе́мъ.
10–11"That, whether we wake or sleep, we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do."
And again, "whether we wake or sleep"; by sleep there he means one thing, and here another. For here, "whether we sleep" signifies the death of the body; that is, fear not dangers; though we should die, we shall live. Do not despair because thou art in danger. Thou hast a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though thou shouldest die, thou wilt live; for He Himself also died. Therefore whether we die, or whether we live, we shall live with Him. This is a matter of indifference: it is no concern of mine, whether I live or die; for we shall live with Him.
Homily on 1 Thessalonians 9
Who died for us, that is, He redeemed us by dying for us. "The righteous died for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit" (1 Pet. 3:18). And the manner of attaining salvation is also through Him, for Christ taught us this while working for our salvation, which He achieved by dying and rising again. "Who was put to death for our trespasses and raised for our justification" (Rom. 4:25). And so Paul says: so that whether we wake or sleep, we might live with him. "Whether we live or whether we die, we are the Lord's" (Rom. 14:8).
Commentary on 1 Thessalonians
Wherefore comfort yourselves together, and edify one another, even as also ye do.
διὸ παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε.
Сегѡ̀ ра́ди ᲂу҆тѣша́йте дрꙋ́гъ дрꙋ́га, и҆ созида́йте кі́йждо бли́жнѧго, ꙗ҆́коже и҆ творитѐ.
You see, I wish and pray that you would all hold fast to right order as teachers, that you would not simply be listeners to what is said by us but also transmit it to others, casting your net for those still in error so as to bring them to the way of truth—as Paul says, “Edify one another,” and “With fear and trembling work out your own salvation.” In this way we will have the satisfaction of seeing the church grow in strength, and you will enjoy more abundant favor from above through the great care you show for your members. God, you know, does not wish Christians to be concerned only for themselves but also to edify others, not simply through their teaching but also through their behavior and the way they live. After all, nothing is such an attraction to the way of truth as an upright life—in other words, people pay less attention to what we say than to what we do.
Homilies on Genesis 8.4-5
Do you see how everywhere Paul puts the health of the community into the hands of each individual? “Exhorting one another daily,” he says, “while it is called today.” Do not then cast all of the burden on your teachers, and do not cast everything on those who have authority over you. You are able to edify one another. He says this in writing to the Thessalonians, “Edify one another, just as you are doing.” And again, “Comfort one another with these words.” If you are willing, you will have more success with one another than we can have. For you have been with one another a longer time. You know more about one another’s affairs. You are not ignorant of one another’s failings. You have more freedom of speech and love and intimacy. These are helpful for teaching.… You have more ability than we do to reprove and exhort. Furthermore, because I am only one person, but you are many, you will be able to be teachers to one another.
Homilies on Hebrews 30.1
You see? So why do you make excuses, saying "I am not a teacher"? "Exhort one another," he says, since teachers do not have the ability to teach everyone.
Commentary on 1 Thessalonians
Then when he says, therefore encourage one another, he teaches us how we should behave toward special classes of people. And in this regard he makes three points; first, he shows how they should behave towards their equals; secondly, how they should be subject to their bishop (5:12). And finally, he shows how the bishops should behave toward their flock (5:14).
To our equals we owe consolation in times of difficulty, and so he says, encourage one another. In addition, they should inspire them through example, and so he says, and build one another up. "Let us then pursue what makes for peace and for mutual upbuilding" (Rom. 14:19).
Commentary on 1 Thessalonians
And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;
Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ καὶ νουθετοῦντας ὑμᾶς,
Мо́лимъ же вы̀, бра́тїе, зна́йте трꙋжда́ющихсѧ ᲂу҆ ва́съ, и҆ настоѧ́телей ва́шихъ ѡ҆ гдⷭ҇ѣ, и҆ наказꙋ́ющихъ вы̀,
Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good.
Letter to the Corinthians (Clement)
12–13"But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves."
For Christ indeed has subjected them with so strict a necessity, that He says, "The Scribes and the Pharisees sit on Moses' seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works." (Matt. xxiii. 2, 3) And since he had said, "build each other up," lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. "Them that labor among you," he says, "and are over you in the Lord, and admonish you."
And how, he says, is it not absurd? If a man stand up for thee before a man, thou doest anything, thou confessest thyself much indebted; but he stands up for thee before God, and thou dost not own the favor. And how does he stand up for me? thou sayest. Because he prays for thee, because he ministers to thee the spiritual gift that is by Baptism, he visits, he advises and admonishes thee, he comes at midnight if thou callest for him; he is nothing else than the constant subject of thy mouth, and he bears thy injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church.
"And to esteem them," he says, "exceeding highly in love for their work's sake; be at peace with them." Seest thou how well he is aware that unpleasant feelings arise? He does not merely say "love," but "very highly," as children love their fathers. For through them ye were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you.
Homily on 1 Thessalonians 10
Since he said: "exhort one another," then, lest they conclude that he himself elevates them to the dignity of teachers, and lest they rise up against their teachers, he says: even if I have entrusted to you the edification of one another, I still urge you to treat them with honor. For teachers are compelled to endure many hardships, which honor for them will, of course, somewhat alleviate. If you honor those who intercede for you before man, then how much more should you show full gratitude to those who intercede for you before God? "In the Lord," that is, he does not preside over worldly things, but over spiritual things, which are in the Lord — he prays for you, regenerates you through baptism, watches over you, admonishes and heals you — at midnight, if you call, he comes. You see how he intercedes for you.
Commentary on 1 Thessalonians
Those who are subject to bishops owe them, first, the acknowledgement of blessings; secondly, charity; and thirdly, peace. Respect those who labor among you, that is, acknowledge their work: "Remember your leaders, those who spoke to you the word of God" (Heb. 13:7). And I say that you shall respect them first on their own behalf, because of the great labours they have borne for you. And so he makes mention of those who labour among you for your good. "Take your share of suffering as a good soldier of Christ Jesus" (2 Tim. 2:3). Secondly, you shall respect them on behalf of God, and because of this reverence is due to them as it is due to God. And so Paul remarks: and are over you in the Lord, that is, in the place of God. "If I have forgiven anything, it has been for your sake in the presence of Christ" (2 Cor. 2:10). Thirdly, you shall respect them on your own behalf, because they are useful to you; hence he says: and they admonish you.
Commentary on 1 Thessalonians
And to esteem them very highly in love for their work's sake. And be at peace among yourselves.
καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. εἰρηνεύετε ἐν ἑαυτοῖς.
и҆ и҆мѣ́йте и҆̀хъ по преизли́ха въ любвѝ за дѣ́ло и҆́хъ: ми́рствꙋйте въ себѣ̀.
How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.
Hermas, Vision 3
He did not simply say "love," but "exceedingly," as children love parents. For whoever loves Christ will also love His servant, whatever kind he may be, because through him he was deemed worthy of the dread Mysteries. If you have taken an honorable wife, do you not respect and love the one who brought her to you? You have received the Kingdom of Heaven, and you despise the one who brought it to you. Heed Paul: "for their work's sake," he says, love them. Some also read: "with them," that is, with the teachers. For he knew the possibility of the arising of displeasures against them. Since they rebuke and restrain them from evil, they are hated. Therefore one must "be at peace" with them, and moreover not in outward appearance, but within themselves.
Commentary on 1 Thessalonians
Furthermore, you owe them charity; hence, esteem them very highly in love, that is, before others. Finally, because of their work, be at peace with them. Yet some act against this. "They hate him who reproves in the gate, and they abhor him who speaks the truth" (Am. 5:10). "One who rejoices in wickedness will be condemned" (Sir. 19:5). Nevertheless, you should be at peace with them because of their work of correction, for this work properly belongs to their office. "I am for peace; but when I speak, they are for war" (Ps. 120:7).
Commentary on 1 Thessalonians
Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.
Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας.
[Заⷱ҇ 273] Мо́лимъ же вы̀, бра́тїе, вразꙋмлѧ́йте безчи̑нныѧ, ᲂу҆тѣша́йте малодꙋ̑шныѧ, застꙋпа́йте немощны́ѧ, долготерпи́те ко всѣ̑мъ.
Where, then, do you show that they renewed the command to flee from city to city? In fact, it was utterly impossible that they should have laid down anything so utterly opposed to their own examples as a command to flee, while it was just from bonds, or the islands in which, for confessing, not fleeing from the Christian name, they were confined, they wrote their letters to the Churches. Paul bids us support the weak, but most certainly it is not when they flee.
On Flight in Persecution
If we are to hate ungodly and lawless men, we shall go on also to hate sinners. Thus, in regular succession, you will find yourself cut off from most of your brothers, indeed, from all of them. There is not one of them without sin. If it is our duty to hate the enemies of God, we would have to hate not only the ungodly but backsliders as well. Then we would be worse than wild beasts, shunning all and puffed up with pride, just like the Pharisee. Paul commanded us differently. “Admonish the disorderly, encourage the faint-hearted, support the weak, be long-suffering toward all.”
Homilies on First Corinthians 33.5
"And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all."
Here he addresses those who have rule. Admonish, he says, "the disorderly," not of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. But who are the disorderly? All those who do what is contrary to the will of God. For this order of the Church is more harmonious than the order of an army; so that the reviler is disorderly, the drunkard is disorderly, and the covetous, and all who sin; for they walk not orderly in their rank, but out of the line, wherefore also they are overthrown.
But there is also another kind of evils, not such as this indeed, but itself also a vice, little mindedness. For this is destructive equally with sloth. He who cannot bear an insult is feeble-minded. He who cannot endure trial is feeble-minded. This is he who is sown upon the rock. There is also another sort, that of weakness. "Support the weak," he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Them that are weak in the faith receive ye." (Rom. xiv. 1) For in our bodies too we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this, especially for the teacher, none so suitable to those who are under rule. It can quite shame and put out of countenance him that is fiercer and more shameless than all men.
Homily on 1 Thessalonians 10
Of course, even good men can be sick, suffering from that disobedience which is the penalty of a primal disobedience which, therefore, is a wound or weakness in a nature that is good in itself. It is because of this wound that the good who are growing in grace and living by faith during their pilgrimage on earth are given the counsels, “Bear one another’s burdens, and so you will fulfill the law of Christ,” and elsewhere, “We exhort you, brothers, reprove the irregular, comfort the fainthearted, support the weak, be patient toward all men. See that no one renders evil for evil to any man.” … It is in this way that citizens of the City of God are given medicine during their pilgrimage on earth while praying for the peace of their heavenly fatherland. And, of course, the Holy Spirit is operative internally to give healing power to the medicine which is applied externally, for, otherwise, no preaching of the truth is of any avail. Even though God makes use of one of his obedient creatures, as when he speaks in human guise to our ears—whether to the ears of the body or to the kind of ears we have in sleep—it is only by his interior grace that he moves and rules our mind.
City of God 15.6
Hence, as far as concerns us, who are not able to distinguish those who are predestinated from those who are not, we ought on this very account to will all humanity to be saved. Severe rebuke should be medicinally applied to all by us that they neither themselves perish nor may be the means of destroying others. It belongs to God, however, to make that rebuke useful to them whom he himself has foreknown and predestinated to be conformed to the image of his Son. We do not abstain from admonishing for fear lest by rebuke a person should perish. So why do we not also rebuke for fear that one should rather perish by our withholding admonition? For there is no greater act of compassion on our part than when the blessed apostle says, “Rebuke those that are unruly; comfort the feeble-minded; support the weak; be patient toward all men. See that none render evil for evil.”
On Rebuke and Grace 16.49
Let us then bravely bear the ills that befall us. It is in war that heroes are discerned; in conflicts that athletes are crowned; in the surge of the sea that the art of the helmsman is shown; in the fire that the gold is tried. And let us not, I beseech you, have concern for only ourselves, but let us rather look out for the rest, and that much more for the sick than for the whole, for it is an apostolic precept which exclaims, “Comfort the feeble-minded, support the weak.” Let us, then, stretch out our hands to them that lie low, let us tend their wounds and set them at their post to fight the devil. Nothing will so vex him as to see them fighting and smiting again.
Letters 78
It was to the laity and to women and not only the clergy that the apostle said, “Reprove the irregular, comfort the fainthearted, support the weak.” Provided that you are willing to rebuke one another in case of sin, the Enemy will be able to take you by surprise only with difficulty or not at all. If he does take you by surprise, the evil which was done is easily amended and corrected. Then is fulfilled in you what was written, “A brother who helps his brother will be exalted,” and again, “he who helps a sinner to be brought back from the misguided way will save his soul from death, and will cover a multitude of sins.”
Sermons 74.4
Here the apostle addresses the teachers. Not with severity, he says, or with haughtiness make reproofs, but with meekness "admonish." For, having fallen into despair, a person becomes more insolent when given a harsh reproof. "The unruly" are those who act contrary to what God has ordained. God has appointed to each his own rank; the one who transgresses it is unruly. The drunkard, the reviler, the covetous person, and all who sin live in a disorderly manner. Fainthearted is he who does not endure temptation. He is precisely the one sown on the rock (Matt. 13:5). Thus, he too is in need of support. "Support the weak" — that is, support the weak in faith, as he says in another place: "Him that is weak in the faith receive" (Rom. 14:1). "Be patient with everyone" — and to the disorderly, and the fainthearted, and the weak. For this is the most fitting means for a teacher, capable of converting all, even the most coarse.
Commentary on 1 Thessalonians
Earlier he showed them how they ought to remain subject to their bishops. Here he makes the same point from another point of view. And concerning this he does two things. He first teaches how bishops should act toward their priests, and secondly he teaches them in general how they ought to behave towards everyone (5:15). It should be understood that the concern of bishops should be directed toward two things, that is, to prevent others from sinning and to safeguard themselves in this respect.
In treating the first point, Paul does three things; because there are three ways in which persons subject to authority may fail: first, in action; secondly, in the will; thirdly, in virtue.
They fail in action when they give themselves over to the act of sinning; and then they ought to be corrected. And, although they ought to be corrected concerning every sin, they should be corrected especially with respect to the sin of idleness, and so Paul remarks: admonish the idle. "We were not idle when we were with you" (2 Thess. 3:7). "Question your neighbor before you threaten him" (Sir. 19:17).
Their will may be at fault if no great tasks are undertaken because they are despondent as a result of their adversities and their earlier sins. Consequently Paul says, encourage the fainthearted. A person is considered fainthearted if he has no courage for great things because he is afraid of failing. "Say to those who are of a fearful heart, Be strong, fear not!" (Is. 35:4). "Your words have upheld him who was stumbling" (Job 4:4).
They fail in virtue, whenever they sin because of weakness or are halfhearted in a good act; and these people need to be encouraged. So Paul remarks, help, that is, befriend in all charity, the weak, for their power is weak for resisting evil or for doing charitable works. "We who are strong ought to bear with the failings of the weak" (Rom. 15:1).
A bishop ought to guard himself against a fault of any kind, and mainly against impatience, for he is bearing the full burden of the group. "I am not able to carry all this people alone, the burden is too heavy for me" (Num. 11:14). Hence he says, be patient with them all. "Good sense makes a man slow to anger" (Prov. 19:11).
Commentary on 1 Thessalonians
See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ, ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε καὶ εἰς ἀλλήλους καὶ εἰς πάντας.
Блюди́те, да никто́же ѕла̀ за ѕло̀ комꙋ̀ возда́стъ: но всегда̀ до́брое гони́те и҆ дрꙋ́гъ ко дрꙋ́гꙋ и҆ ко всѣ̑мъ.
"See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all."
If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil. Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means; "But alway follow after that which is good, one toward another, and toward all."
This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to thyself, or rather great advantage even to him, if he will. And that thou mayest not think that this is said with respect to the faithful, therefore he has said, "both one toward another and toward all."
Homily on 1 Thessalonians 10
“What does ‘See that none of you repays evil for evil’ mean?” The old man said … ‘Passions work in four stages—first, in the heart; secondly, in the face; thirdly, in words; and fourthly, it is essential not to render evil for evil in deeds. If you can purify your heart, passion will not come into your expression; but if it comes into your face, take care not to speak; but if you do speak, cut the conversation short in case you render evil for evil.’ ”
Sayings of the Fathers 34
A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’
The Desert Fathers, Sayings of the Early Christian Monks
If one must not repay evil for evil, then how much more so — evil for good, or to begin doing evil and harming one who has done no harm at all. It is not enough not to repay evil for evil; one must, he says, repay with good the one who has done evil. This is exactly what the apostle teaches when he says: "seek what is good." That is, earnestly strive to do good, both toward one another, that is, toward the faithful, and toward all, that is, toward the unfaithful as well.
Commentary on 1 Thessalonians
Then, when Paul says: see that none of you repays evil for evil, he shows them in general how they ought to behave towards everyone. And concerning this, he does two things: first, he shows how everyone should behave in certain matters; secondly, he shows how they should behave in all things (5:21). In regards to the first, he makes three points: first, he shows how they ought to behave towards their fellow men; secondly, how to behave in matters that pertain to God (5:16); thirdly, how to conduct themselves with respect to His gifts (5:19).
They should not be mean to their fellow men but should try to be kind to them. Paul says that earlier I spoke in particular, but now I say this in general: see that none of you repays evil for evil. "If I have requited my friend with evil let the enemy pursue me..." (Ps. 7:4).
On the other hand, repayment is frequently sought before a judge. I wish to point out that the moral act is specified by the intended end. The intention, however, can be of two kinds, that is, either the mere misfortune of someone may be desired, and this is illicit because of the evil character of revenge: or the act may be aimed at the good of correction or of that of justice and the protection of the public interest. And, in this case, it does not render evil for evil but rather good, which is the corrective for evil.
Concerning the second point, Paul says, always seek to do good. And he says seek and not "do," for it is you who must seek opportunity for doing good to your neighbor without waiting for him to supply you with an opportunity for doing good to him. "Seek peace, and pursue it" (Ps. 34:14). "Do not be overcome by evil" (that is, so that you be attracted by it for doing wrong) "but overcome evil with good" (Rom. 12:21). "As we have opportunity, let us do good to all men" (Gal. 6:10).
Commentary on 1 Thessalonians
Rejoice evermore.
Всегда̀ ра́дꙋйтесѧ.
So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.
On Exhortation to Chastity
16–18For no one is going to turn away from sin and start behaving righteously unless he thinks about what he is doing. Not until he has been straightened out by practicing godly behavior will he actually possess the reward of faith: the crown of righteousness that Paul possessed, having fought the good fight. That crown is laid up not just for Paul but for all who are like him in this respect. This sort of meditation and exercise in godliness should be familiar to us, as it was to the saints of old. It should be especially so in the season when the divine word calls upon us to keep the feast. For what, after all, is the feast but continual worship of God, recognition of godliness and unceasing prayer all done from the heart in full agreement with each other? St. Paul, wanting us to be so inclined, urges us, “Always rejoice, pray without ceasing, give thanks in all things.”
Festal Letters 9
16–18For such meditation and exercise in godliness, being at all times the habit of the saints, is urgent on us at the present time, when the divine word desires us to keep the feast with them if we are in this disposition. For what else is the feast, but the constant worship of God, and the recognition of godliness, and unceasing prayers from the whole heart with agreement? So Paul wishing us to be ever in this disposition, commands, saying, 'Rejoice evermore; pray without ceasing; in everything give thanks.' Not therefore separately, but unitedly and collectively, let us all keep the feast together, as the prophet exhorts, saying, 'O come, let us rejoice in the Lord; let us make a joyful noise unto God our Saviour.' Who then is so negligent, or who so disobedient to the divine voice, as not to leave everything, and run to the general and common assembly of the feast? which is not in one place only, for not one place alone keeps the feast; but 'into all the earth their song has gone forth, and to the ends of the world their words.' And the sacrifice is not offered in one place, but 'in every nation, incense and a pure sacrifice is offered unto God.' So when in like manner from all in every place, praise and prayer shall ascend to the gracious and good Father, when the whole Catholic Church which is in every place, with gladness and rejoicing, celebrates together the same worship to God, when all men in common send up a song of praise and say, Amen; how blessed will it not be, my brethren! who will not, at that time, be engaged, praying rightly?
Festal Letter 11
16–18Then, because he [David] had been delivered from great danger, he sent up this prayer of thanksgiving to God who had rescued him. “I will bless the Lord at all times.” Having escaped death, as if he were setting up norms for his life, he molded his soul to an exact manner of living, so that he ceased at no time from praise but referred the beginning of affairs, great and small, to God. “I will not think,” he says, “that anything was done through my diligence nor happened through spontaneous chance, but, ‘I will bless the Lord at all times,’ not only in prosperity of life, but also in precarious times.” The apostle, learning from this, says, “Rejoice always. Pray without ceasing. In all things give thanks.”
Homilies 16
Fo paye and psalmody, howeve, as also, indeed, fo some othe duties, evey hou is suitable, that, while ou hands ae busy at thei tasks, we may paise God sometimes with the tongue (when this is possible, o, athe, when it is conducive to edification); o, if not, with the heat…. Thus we acquie a ecollected spiit—when in evey action we beg fom God the success of ou labos and satisfy ou debt of gatitude to him who gave us the powe to do the wok, and when, as has been said, we keep befoe ou minds the aim of pleasing him. If this is not the case, how can thee be consistency in the wods of the apostle bidding us to “pay without ceasing,” with those othe wods, “we woked night and day.” The Long Rules q..
"Rejoice alway."
This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.
Homily on 1 Thessalonians 10
16–18“Sing with jubilation to God, all the earth.” The prophet was troubled for the faithful people in case they believe they are to serve the Lord with gloomy anxiety, so he began at once with jubilation, for ministering to the Lord with happiness of mind constitutes the perfect devotion of the just man. As Paul warns us, “Always rejoice: pray without ceasing: in all things give thanks.”
Commentary on the Psalms 99.2
Even if you have fallen into temptation. Look: after he said that one must not repay evil for evil, he further commands to rejoice. If a person is trained such that he never avenges himself against anyone, but on the contrary, even does good to the person who caused him grief, then from where can the sting of sorrow penetrate him?
Commentary on 1 Thessalonians
Then when Paul says: rejoice always, he shows how they ought to behave towards God; and he mentions three things. First, to rejoice in Him; and so Paul says, rejoice always, that is, in God; for whatever evil might occur, it is incomparable to the goodness which is God. Hence, no evil ought to interrupt it, and so Paul insists: rejoice always.
Commentary on 1 Thessalonians
Pray without ceasing.
Непреста́ннѡ моли́тесѧ.
Have a regard to preserve unity, than which nothing is better. Bear with all, even as the Lord does with thee. Support all in love, as also thou doest. Give thyself to prayer without ceasing (1 Thess. 5:17). Implore additional understanding to what thou already hast. Be watchful, possessing a sleepless spirit. Speak to every man separately, as God enables thee. Bear the infirmities of all, as being a perfect athlete [in the Christian life]: where the labour is great, the gain is all the more.
Epistle of Ignatius to Polycarp
Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."
On Prayer
Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.
On Fasting
For prayer and psalmody, however, as also, indeed, for some other duties, every hour is suitable, that, while our hands are busy at their tasks, we may praise God sometimes with the tongue (when this is possible, or, rather, when it is conducive to edification); or, if not, with the heart.… Thus we acquire a recollected spirit—when in every action we beg from God the success of our labors and satisfy our debt of gratitude to him who gave us the power to do the work, and when, as has been said, we keep before our minds the aim of pleasing him. If this is not the case, how can there be consistency in the words of the apostle bidding us to “pray without ceasing,” with those other words, “we worked night and day.”
The Long Rules Q37. R.
17–18"Pray without ceasing; In every thing giving thanks: for this is the will of God."
Always to give thanks, this is a mark of a philosophic soul. Hast thou suffered any evil? But if thou wilt, it is no evil. Give thanks to God, and the evil is changed into good. Say thou also as Job said, "Blessed be the name of the Lord for ever." (Job i. 21) For tell me, what such great thing hast thou suffered? Has disease befallen thee? Yet it is nothing strange. For our body is mortal, and liable to suffer. Has a want of possessions overtaken thee? But these also are things to be acquired, and again to be lost, and that abide here. But is it plots and false accusations of enemies? But it is not we that are injured by these, but they who are the authors of them. "For the soul," he says, "that sinneth, itself shall also die." (Ezek. xviii. 4) And he has not sinned who suffers the evil, but he who has done the evil.
Homily on 1 Thessalonians 10
'And meditates on his law day and night.' [Psalm 1:2] The psalmist has already mentioned three things one must not do: follow the Counsel of the wicked; stand in the way of sinners; sit in the company of the insolent. These three things we must not do, but there are also two things that we must do, for it will not be sufficient for us to shun evil unless we seek good. 'But delights in the law of the Lord.' The psalm does not say fears the law, but delights in the law. There are many who observe the law through fear, but fear as a motive for action is far from meritorious. 'But delights in the law of the Lord' - wholeheartedly he obeys the Lord's command.
'And meditates on his law day and night.' Mere words cannot express adequately what the mind conceives. 'But delights in the law of the Lord.' Some one may say: 'Look, I want to obey the law of God, and so because I want to obey, I am happy.' But consider the words that follow. It is not enough to want the law of God, but one must meditate on His law day and night. 'Meditate day and night.' Someone else may object: 'This is too much for human nature to endure, for one must walk, and drink, and eat, and sleep, and perform all the other necessities of life. How, then, meditate on the law of God day and night, and especially since the Apostle says: "Pray without ceasing"? [1 Thess 5:17] How can I be praying during the time that I am sleeping?'
Meditation on the law does not consist in reading, but in doing, just as the Apostle says in another place: 'Whether you eat or drink, or do anything else, do all for the glory of God. [1 Cor. 10:31] Even if I merely stretch forth my hand in alms giving, I am meditating on the law of God; if I visit the sick, my feet are meditating on the law of God; if I do what is prescribed, I am praying with my whole body what others are praying with their lips. The Jews, indeed, prayed with their lips, but our prayer is works.
Homily 1, on Psalm 1
And who observed and noticed the cause of his [i.e., the psalmist's] groaning? "All my desire is before You." For it is not before men, who cannot see the heart, but is before You that all my desire is open! Let your desire be before him, and "the Father, who sees in secret, shall reward you." For it is your heart's desire that is your prayer. If your desire continues uninterrupted, your prayer continues also. For it was not without meaning, when the apostle said, "Pray without ceasing." Are we to be "without ceasing" in bending the knee and prostrating the body and lifting up our hands, such that he says, "without ceasing"? If that is what "without ceasing" means, then I do not believe it is possible. There is another kind of inward prayer without ceasing, which is the desire of the heart.
Commentary on the Psalms 37.14
When the mind is freed from lust, established in tranquility and does not waver in its intention toward the one supreme good, the monk will fulfill the precept of St. Paul, “Pray without ceasing,” and “In every place lifting up holy hands without wrath and controversy.” By purity of heart the mind is drawn away from earthly feelings and is reformed in the likeness of an angelic spirit. Then, whatever thought the mind receives, whatever it considers, whatever it does, will be a prayer of true purity and sincerity.
Conferences 9.6
Bishop Epiphanius of Cyprus, of holy memory, was told this by the abbot of his monastery in Palestine. ‘By your prayers we have kept our rule; we carefully observe the offices of terce, sext, none and vespers.’ But Epiphanius rebuked him and said, ‘Then you are failing to pray at other times. The true monk ought to pray without ceasing (1 Thess. 5:17). He should always be singing psalms in his heart.’
The Desert Fathers, Sayings of the Early Christian Monks
Some monks called Euchites, or ‘men of prayer’, once came to Lucius in the ninth region of Alexandria. He asked them, ‘What manual work do you do?’ They said, ‘We do not work with our hands. We obey St Paul’s command and pray without ceasing’ (1 Thess. 5:17). He said to them, ‘Don’t you eat?’ They said, ‘Yes, we do.’ He said to them: ‘When you are eating who prays for you?’ Then he asked them, ‘Don’t you sleep?’ They said, ‘Yes, we do.’ He said, ‘Who prays for you while you are asleep?’ and they could not answer him. Then he said to them, ‘I may be wrong, brothers, but it seems to me that you don’t do what you say. I will show you how I pray without ceasing although I work with my hands. With God’s help, I sit down with a few palm leaves, and plait them, and say, ‘Have mercy upon me, O God, after thy great mercy: and according to the multitude of thy mercies do away with mine iniquity’ (Ps. 51:1). He asked them, ‘Is that prayer, or not?’ They said, ‘It’s prayer all right.’ He said, ‘When I spend all day working and praying in my heart, I make about sixteen pence. Two of these I put outside the door, and with the rest I buy food. Whoever finds the two pennies outside the door prays for me while I am eating and sleeping: and so by God’s grace I fulfil the text, “Pray without ceasing” (1 Thess. 5:17).’
The Desert Fathers, Sayings of the Early Christian Monks
A brother asked one of the hermits, ‘If I happen to over-sleep, and am late for the hour of prayer, I am ashamed that others will hear me praying so late, and so I become reluctant to keep the rule of prayer.’ He said, ‘If ever you oversleep in the morning, get up when you wake, shut the door and the windows, and say your psalms. For it is written, “The day is thine and the night is thine” (Ps. 74:16). God is glorified whatever time it is.’
The Desert Fathers, Sayings of the Early Christian Monks
The brothers told this story: We once visited some hermits, and after the usual prayer we exchanged greetings and sat down. After we had talked with them, we got ready to go, and asked once again for prayers to be said. But one of the hermits said to us, ‘What, haven’t you prayed already?’ We said: ‘Yes, abba, when we came in, we prayed, and since then we have been talking.’ He said, ‘I may be wrong, brothers; but one of you, while he was sitting and talking with you, offered a hundred and three prayers.’ With these words he prayed, and sent us away.
The Desert Fathers, Sayings of the Early Christian Monks
Why did Paul say, “Pray and do not grow weary”? As long as he is a servant, he indeed prays; but once born of the Spirit in the world of prayer, he is a son of God, and he has authority over riches, being an heir; thus he does not merely ask.
Letters 5.6
17–18The Apostle showed the path to constant joy, to unceasing prayer, and to thanksgiving. For whoever is accustomed to turning to God and thanks Him for everything that has served for his benefit — that person will obviously have constant joy. How then will you always give thanks? If you realize that it is the will of God for you to always be grateful to Him, as your constant benefactor in Christ Jesus, that is, through the cooperation of the Lord Jesus. For He Himself also cooperates with us in being thankful: He taught us to do that which we have learned from the Gospel.
Commentary on 1 Thessalonians
Secondly, to pray for the blessings they want to receive. Paul urges, pray constantly. "They ought always to pray and not lose heart" (Lk. 18:1).
How is this possible? It may happen in three ways. First, that person who does not neglect the appointed hours for prayer, prays always. "You shall eat at my table always" (2 Sam. 9:7). Secondly, "Pray constantly" means to pray continuously. But then prayer is considered under the aspect of the effect of the prayer. For prayer is the unfolding or expression of desire; for when I desire something, then I ask for it by praying. So prayer is the petition of suitable things from God; and so desire has the power of prayer. "O Lord, thou wilt hear the desire of the meek" (Ps. 10:17). Therefore, whatever we do is the result of a desire; so prayer always remains in force in the good things we do; for the good things we do flow forth from the desire of the good. There is a commentary on this verse pointing out: "He does not cease praying, who does not cease doing good." A third way by which it is possible to pray without ceasing is through the giving of alms which may be a sort of cause of continual prayer. In the lives of the Fathers we read: "He who gives alms is the one who always prays, for the person who receives alms prays for you even when you are asleep."
Commentary on 1 Thessalonians
In every thing give thanks: for this is the will of God in Christ Jesus concerning you.
ἐν παντὶ εὐχαριστεῖτε· τοῦτο γὰρ θέλημα Θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς.
Ѡ҆ все́мъ благодари́те: сїѧ́ бо є҆́сть во́лѧ бж҃їѧ ѡ҆ хрⷭ҇тѣ̀ і҆и҃сѣ въ ва́съ.
If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion.
The Apology
Most appropriately have we all this day sung together, “Blessed be the Lord God of Israel, who only does wondrous things.”For marvelous, and beyond all expectation, are the things which have happened. A whole city, and so great a population, when just about to be overwhelmed—to sink under the waves, and to be utterly and instantly destroyed—he has entirely rescued from shipwreck in a single moment of time! Let us give thanks, then, not only that God has calmed the tempest but that he permitted it to take place. Not only did he rescue us from shipwreck, but he allowed us to fall into such distress and permitted such an extreme peril to hang over us. Thus also Paul bids us “in every thing give thanks.” But when he says, “In every thing give thanks,” he means not only in our deliverance from evils but also at the time when we suffer those evils.
Homilies on the Statues 17.1
The third thing he mentions is to offer thanks for those blessings already received, hence Paul says: in all circumstances, that is, in good times and in bad times, give thanks. "We know that in everything God works for good with those who love him" (Rom. 8:28). "Abounding in thanksgiving" (Col. 2:7). "With thanksgiving" (Phil. 4:6). For this is the will of God in Christ Jesus for you. "Who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4).
Commentary on 1 Thessalonians
Quench not the Spirit.
Дх҃а не ᲂу҆гаша́йте.
Now, from whom shall I expect (the fulfil-merit of) all this, except from Him whom I have heard give the promise thereof? What "spirit" does he forbid us to "quench," and what "prophesyings" to "despise? " Not the Creator's spirit, nor the Creator's prophesyings, Marcion of course replies.
Against Marcion Book 5
We can thus see why Paul, not wanting the grace of the Spirit given to us to grow cold, exhorts us, “Do not quench the Spirit.” The only way we can continue to be partakers of Christ is to cling until the end to the Holy Spirit, who was given to us at the beginning. Paul said, “Do not quench” not because the Spirit is under the power of men but because evil and unthankful men certainly do wish to quench the Spirit. Demonstrating their impurity, they drive the Spirit away by their unholy deeds.
Festal Letters 4.4
As fire requires fuel, so grace requires our prompt response, that it may be ever fervent. “I put you in remembrance that you stir up the gift of God that is in you by the putting on of my hands,” that is, the grace of the Spirit, which you have received, for presiding over the church, for the working of miracles and for every service. For this grace it is in our power to kindle or extinguish. For this reason Paul elsewhere says, “Do not quench the Spirit.”
Homilies on Second Timothy 1
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.
Homily on 1 Thessalonians 11
Learn from the apostle that we are the ones who grieve the Spirit, extinguishing him in our hearts. He says, “Do not quench the Spirit, do not despise prophecy”; and again, “Do not grieve the Holy Spirit, in whom you have been sealed for the day of redemption.” We introduce these testimonies not as if to suggest that every man who has been baptized and obtained grace is henceforth immutable and no longer in need of repentance, but to say that through baptism, according to Christ’s gift, the complete grace of God is granted to us for the fulfillment of the commandments. Henceforth each one who receives baptism mystically and yet does not fully perform the commandments, is activated by sin in proportion to their failure—the sin not of Adam but of the one who is negligent.
On Baptism, Response 5
That is to say, do not grieve him by sin, otherwise his light will be quenched from your soul—a light which, when kindled within you, gives you the possession of a power that is beyond expression; and you will be able to contend “with principalities and powers,” and fight against the evil spirits under heaven, and reject all the world with its pleasures and pains. All are effected by the fervor of the Spirit within us.
Memra on the Indwelling of the Holy Spirit
19–20Since the present life is a night, God gave us a bright lamp — the Holy Spirit. But this lamp some made brighter, as all the saints did; while others extinguished it, as the five virgins who left it without oil, as the Corinthian fornicator who poured impurity into it. Therefore he said: "Do not quench the Spirit," that is, the gift. Lock the doors, that is, the senses, so that the spirit of wickedness does not enter and the lamp is not extinguished. Do not bring in earthly cares, and the lamp will remain unquenchable. Or it can also be understood this way: they had among them prophets of God and false prophets. Since it was unknown who was a true prophet, they turned away from all of them. Therefore the apostle says to them: "The Spirit," that is, the gift in the true prophets, "do not quench" by turning away as from false prophets, and do not despise prophecies from the Holy Spirit.
Commentary on 1 Thessalonians
Then when he says, do not quench the Spirit, he shows them how they are to regard the gifts of God. First, Paul shows that they must not curtail them; secondly, that they must not have a disdain for the gifts of God (5:20). The Holy Spirit is a divine, incorruptible and eternal person; and so He cannot be extinguished in His own substance. Nevertheless someone is said to quench the Spirit, in one way, by extinguishing the ardor for the Spirit either in himself or in somebody else. "Be aglow with the Spirit" (Rom. 12:11). For when somebody wishes to do something generous as a result of the impulse of the Holy Spirit, or even when some generous inclination arises, and the person impedes it, he extinguishes the Holy Spirit. "You always resist the Holy Spirit" (Ac. 7:51).
In another way one may extinguish the Holy Spirit by mortal sin. For the Holy Spirit always abides in Himself; but He abides in us when He makes us abide in Him. But when somebody commits a mortal sin, the Holy Spirit does not abide in him. "For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness" (Wis. 1:5).
A third way in which one may extinguish the Spirit is by concealing Him; this is meant to imply that if you have the gift of the Spirit, make use of it for the benefit of your neighbors. "Hidden wisdom and unseen treasure, what advantage is there in either of them?" (Sir. 20:30). "Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house" (Matt. 5:15).
Commentary on 1 Thessalonians
Despise not prophesyings.
Прⷪ҇ро́чєствїѧ не ᲂу҆ничижа́йте.
Trust the Lord, ye who doubt, for He is all-powerful, and can turn His anger away from you, and send scourges on the doubters. Woe to those who hear these words, and despise them: better were it for them not to have been born.
Hermas, Vision 4
20–22"Be at peace among yourselves. Now we admonish you, brethren, warn them who are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil to any man. Quench not the Spirit. Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from every form of evil."
The Instructor Book 3
For he has already quenched and despised the thing which he destroys, and is unable to forbid what he has despised. It is then incumbent on Marcion now to display in his church that spirit of his god which must not be quenched, and the prophesyings which must not be despised.
Against Marcion Book 5
20–22But there is also another explanation. There were among them many indeed who prophesied truly, but some prophesied falsely. 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, 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.
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.
Homily on 1 Thessalonians 11
Do not despise prophesying. For some among these people were gifted with prophecies but were considered insane by them. "Earnestly desire the spiritual gifts, especially that you may prophesy" (1 Cor. 14:1). Or else prophesying may be understood as divine doctrine; for those who explain divine doctrine are called prophets. In this case, do not despise the words of God and preachers. "For the word of the Lord has become for me a reproach and derision all day long" (Jer. 20:8).
Commentary on 1 Thessalonians
Prove all things; hold fast that which is good.
πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε·
Всѧ̑ же и҆скꙋша́юще, дѡ́браѧ держи́те.
"For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth.
The Stromata Book 1
For the apostle does not mean that those persons should be deemed approved who exchange their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, "Prove all things; hold fast that which is good; " as if, after proving all things amiss, one might not through error make a determined choice of some evil thing.
The Prescription Against Heretics
Let that, accordingly, be to you Scripture, and Nature, and Discipline, which you shall find to have been sanctioned by God; just as you are bidden to "examine all things, and diligently follow whatever is better."
On the Veiling of Virgins
And when a certain brother of the order of presbyters sought to deter me, and feared lest I should be involved in the same wicked filthiness, because he said that my mind would be contaminated, and indeed with truth, as I myself perceived, I was strengthened by a vision that was sent me from God. And a word spoken to me, expressly commanded me, saying, Read everything which shall come into thy hands, for thou art fit to do so, who correctest and provest each one; and from them to thee first of all has appeared the cause and the occasion of believing. I received this vision as being what was in accordance with the apostolic word, which thus urges all who are endowed with greater virtue, "Be ye skilful money-changers."
Containing Epistles, or Fragments of Epistles
So then, what? Surely we should accept false prophets too? No, he says. But test all things, that is, examine both the false and the true with discernment, and then accept the prophecies that prove to be good, that is, regard them as true and keep them in mind.
Commentary on 1 Thessalonians
Then he says, but test everything, he shows how they ought to behave towards everything; and one piece of advice is that they should make use of discretion in all matters. "Your spiritual worship" (Rom. 12:1). In this matter there should be a careful examination, the election of the good, and the rejection of the evil.
In treating the first point Paul says, do not despise prophesying, nevertheless, test everything, that is, those which are dubious; for matters that are evident do not require examination. "Do not believe every spirit" (1 Jn. 4:1). "Does not the ear try words?" (Job 12:11). Concerning the second, he says, hold fast what is good. "For a good purpose it is always good to be made much of" (Gal. 4:18).
Commentary on 1 Thessalonians
Abstain from all appearance of evil.
ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.
Ѿ всѧ́кїѧ ве́щи ѕлы́ѧ {ѿ всѧ́кагѡ ви́да ѕла́гѡ} ѡ҆греба́йтесѧ.
I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.
Epistle to the Philippians 11
Not only from this or that, but simply from everything: both from false prophets and from sin.
Commentary on 1 Thessalonians
In regard to the third point, Paul says of evil: abstain from every form of evil. "He knows how to refuse the evil and choose the good" (Is. 7:15). And he says, every form because we are obliged to avoid even those actions which only have the appearance of evil, that is, which we cannot perform in the sight of men without causing scandal.
Commentary on 1 Thessalonians
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
Αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.
Са́мъ же бг҃ъ ми́ра да ѡ҆ст҃и́тъ ва́съ всесоверше́нныхъ во все́мъ: и҆ всесоверше́нъ ва́шъ дꙋ́хъ и҆ дꙋша̀ и҆ тѣ́ло непоро́чно въ прише́ствїе гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀ да сохрани́тсѧ.
Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. ...For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect; and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three-that is, soul, body, and spirit-might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.
Against Heresies Book 5
Come now, you who deny the salvation of the flesh, and who, whenever there occurs the specific mention of body in a case of this sort, interpret it as meaning anything rather than the substance of the flesh, (tell me) how is it that the apostle has given certain distinct names to all (our faculties), and has comprised them all in one prayer for their safety, desiring that our "spirit and soul and body may be preserved blameless unto the coming of our Lord and Saviour (Jesus) Christ? " Now he has here pro-pounded the soul and the body as two several and distinct things.
Against Marcion Book 5
And as if this were not plain enough, it goes on to say: "And may your whole body, and soul, and spirit be preserved blameless unto the coming of the Lord." Here you have the entire substance of man destined to salvation, and that at no other time than at the coming of the Lord, which is the key of the resurrection.
On the Resurrection of the Flesh
I believe (He does so) for fear the heads of some should be seen! And oh that in "that day" of Christian exultation, I, most miserable (as I am), may elevate my head, even though below (the level of) your heels! I shall (then) see whether you will rise with (your) ceruse and rouge and saffron, and in all that parade of headgear: whether it will be women thus tricked out whom the angels carry up to meet Christ in the air If these (decorations) are now good, and of God, they will then also present themselves to the rising bodies, and will recognise their several places. But nothing can rise except flesh and spirit sole and pure. Whatever, therefore, does not rise in (the form of) spirit and flesh is condemned, because it is not of God.
On the Apparel of Women Book 2
In another way, it is possible to take the woman for the church, the leaven for the Holy Spirit and the three measures for body, spirit and soul. These three are sanctified by the leaven of the Holy Spirit, so that by the Holy Spirit they become one lump, in order that “our whole body and spirit and soul may be kept blameless in the day of our Lord Jesus Christ,” as Paul says.
Homilies on Luke, Fragment 205
In the wicked sin reigns over the soul, being settled as on its own throne in the mortal body, so that the soul obeys its lusts … but in the case of those who have become perfected, the spirit has gained the mastery and put to death the deeds of the body. It imparts to the body of its own life and there arises a concord of the two, body and spirit, on the earth.… But still more blessed is it if the three [i.e., body, soul and spirit] be gathered together in the name of Jesus, that this may be fulfilled, “May God sanctify you wholly, and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ.”
Commentary on Matthew 14.3
Hence it is necessary that the perfect man offer up all, both the things of the soul and those of the flesh, so that he may be complete and not lacking. Therefore also God commands Abraham,
Discourse V. Thallousa
This, therefore, is perfection in the Christian life in my judgment, namely, the participation of one’s soul and speech and activities in all of the names by which Christ is signified, so that the perfect holiness, according to the eulogy of Paul, is taken upon oneself in “the whole body and soul and spirit,” continuously safeguarded against being mixed with evil.
On Perfection
On this subject the Lord says, “When you come into the land to which I bring you and when you eat of the food of the land, you shall present an offering to the Lord. When you separate the firstfruits of your barn floors, you shall also give the firstfruits of your dough to the Lord.” We are a composite of diverse elements mixed together, cold with hot, and moist with dry. This mixture is the source of many pleasures and manifold delights of the flesh. But these are not the firstfruits of this body of ours. Since we are composed of soul and body and spirit, the first place is held by that mixture in which the apostle desires that we find sanctification. “And may the God of peace himself sanctify you completely, and may your spirit and soul and body be preserved sound, blameless at the coming of our Lord Jesus Christ.”
On Cain and Abel, Book 2, Chapter 1
"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. "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.
Homily on 1 Thessalonians 11
To his instruction the apostle also joins prayer, so that from both sides they might have security. What does "in all fullness" mean? That is, in body and soul, as is evident further on. The Spirit, that is, the gift of the Holy Spirit, which we received through baptism. If we keep His lamp bright and unextinguished, then we shall enter the bridal chamber of the Bridegroom; and both soul and body will then be blameless, if the spirit within us shines brightly. Gregory of Nyssa says: since man is composed of every kind of soul — the physical soul, the sensory soul, and the rational soul — the apostle by the word "spirit" designated the rational part; by "soul" the sensory part; and by "body" the physical life within us. Thus, he prays that all of them and in all things be preserved blameless, in all things well-pleasing to God.
Commentary on 1 Thessalonians
Then, when Paul says: may the God of peace himself sanctify you wholly, he interjects a prayer; and he does three things. First, he prays on their behalf; secondly, he indicates that his prayer will be heard; and finally he issues special admonitions. Paul says, I have given my advice; but remember that nothing will come of it unless God gives you grace. Therefore, may the God of peace himself sanctify you. "I am the Lord who sanctify you" (Lev. 22:32). Wholly, that you may be totally holy, and this in order that your spirit and soul and body be kept sound.
On account of these words, certain people maintained that the spirit in man is one element and the soul another, thus positing two souls in man, that is, one which animates the body and another which carries on the function of reasoning. These opinions are rejected in the Church's teaching. For it should be realized that these two elements, which are really one, do not differ essentially, but only by reason of the powers present in them. There are certain powers in our soul which are linked to bodily organs, such as the powers of the sensitive part of the soul. And there are other powers which are not linked to bodily organs, but function apart from the body, insofar as they are the powers of the intellectual part of the soul. The latter powers are regarded as spiritual powers in that they are immaterial and separated in some manner from the body in that they are not functions of the body but are referred to as the mind. "Be renewed in the spirit of your minds" (Eph. 4:23). Yet it is called the soul insofar as it animates the body, for this is proper to it. Paul speaks here in a specific sense.
Now there are three elements involved in sin: reason, the sensitive appetite, and the actual actions of the body. Paul is anxious that all three of these areas be free of sin. Since he wants reason to be free of sin, he says: may your spirit, that is, your mind, be kept sound. For in every sin, reason is corrupted in the sense that every bad person is in some way ignorant. There should be no sin in the sensitive appetite either, and Paul refers to this when he says: and soul. Nor should there be sin in the body, and so Paul adds: and body. This, however, is achieved when the body is preserved immune from sin.
Paul also says: and blameless, instead of "not without sin" which may be attributed only to Christ; but to be "blameless" may also be said of those who, although they may commit venial sins, nevertheless have not committed grave sins by which their fellow men may be scandalized. "Walking in all the commandments and ordinances of the Lord blameless" (Lk. 1:6). And Paul adds, at the coming of our Lord Jesus Christ, that is, persevering until the end of life. Or, perhaps the word spirit may refer to the gift of the Holy Spirit, as if implying: may the gift of the Holy Spirit which you have be unimpaired.
Commentary on 1 Thessalonians
Faithful is he that calleth you, who also will do it.
πιστὸς ὁ καλῶν ὑμᾶς, ὃς καὶ ποιήσει.
Вѣ́ренъ призва́вый ва́съ, и҆́же и҆ сотвори́тъ.
"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.
Homily on 1 Thessalonians 11
Look, what humility! After he offered a prayer for them, he says: do not think that you will be saved by my prayers, but by the goodness of the God who called you. For if He called you to salvation, and He is faithful, that is, true, then He will certainly do according to His will and save you.
Commentary on 1 Thessalonians
Then when Paul says: He who calls you is faithful, he expresses the hope that his prayer will be heard, as if saying: it will come about as I hope, for He who calls you will do it, that is, He will accomplish it. "The Lord is faithful in all his words" (Ps. 145:13). "And those whom he called he also justified" (Rom. 8:30).
Commentary on 1 Thessalonians
Brethren, pray for us.
Ἀδελφοί, προσεύχεσθε περὶ ἡμῶν.
Бра́тїе, моли́тесѧ ѡ҆ на́съ.
"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." 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.
Homily on 1 Thessalonians 11
Pay attention to the humility: even Paul asked for their prayers.
Commentary on 1 Thessalonians
Finally, Paul adds certain familiar admonitions as when he urges: Brethren, pray for us.
Commentary on 1 Thessalonians
Greet all the brethren with an holy kiss.
ἀσπάσασθε τοὺς ἀδελφοὺς πάντας ἐν φιλήματι ἁγίῳ.
Цѣлꙋ́йте бра́тїю всю̀ лобза́нїемъ ст҃ы́мъ.
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.
On Prayer
"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.
Homily on 1 Thessalonians 11
Since he, being absent, could not greet them with a kiss from his own lips, he wishes to greet them through others, just as we also say: give so-and-so a kiss for me. And since there is also a treacherous kiss, like the kiss of Judas, he says: "with a holy kiss."
Commentary on 1 Thessalonians
Greet all the brethren with a holy kiss, not a treacherous kiss as that of Judas (Matt. 26), nor a passionate kiss like that of the lustful woman in Proverbs (7:13).
Commentary on 1 Thessalonians
I charge you by the Lord that this epistle be read unto all the holy brethren.
ὁρκίζω ὑμᾶς τὸν Κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσι τοῖς ἁγίοις ἀδελφοῖς.
Заклина́ю вы̀ гдⷭ҇емъ, прочестѝ посла́нїе сїѐ пред̾ все́ю ст҃о́ю бра́тїею.
"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. 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.
Homily on 1 Thessalonians 11
Not so much for the sake of instruction, as for the sake of conversing with them through the epistle: a proof of ardent love. And he adjures them so that if they do not respect him, then at least for the sake of the oath they would fulfill what had been commanded to them. So fearful were adjurations for the early Christians! But alas, they are not such now, they are not such for us.
Commentary on 1 Thessalonians
I adjure you by the Lord that this letter be read to all the brethren. Paul feared that those in charge of the assembly might suppress it because of some of the things contained in it. "The people curse him who holds back grain, but a blessing is on the head of him who sells it" (Prov. 11:26).
Commentary on 1 Thessalonians
The grace of our Lord Jesus Christ be with you. Amen.
ἡ χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ’ ὑμῶν· ἀμήν.
Блгⷣть гдⷭ҇а на́шегѡ і҆и҃са хрⷭ҇та̀ съ ва́ми. А҆ми́нь.
"The grace of our Lord Jesus Christ be with you. Amen."
And he closes the Epistle with a benediction, praying that the grace of our Lord Jesus Christ be with them. For grace is that which we need above all things, both in the present life and in the life to come.
Homily on 1 Thessalonians 11
All good things, he says, He has bestowed upon us. Therefore, strive to attract to yourselves the most abundant grace by living worthily of what has already been granted to you. And may this grace preserve us also from every unrighteous path; may we live to the glory of the Father and the Son and the Holy Spirit. To Him belongs all glory forever. Amen.
Commentary on 1 Thessalonians
Finally, he concludes the letter with a salutation.
Commentary on 1 Thessalonians
BUT of the times and the seasons, brethren, ye have no need that I write unto you.
Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι·
[Заⷱ҇ 271] А҆ ѡ҆ лѣ́тѣхъ и҆ ѡ҆ временѣ́хъ, бра́тїе, не тре́бѣ є҆́сть ва́мъ писа́ти,