Bible Verses and Early Church Commentary | Historical Christian Faith

¹ But of the times and the seasons, brethren, ye have no need that I write unto you. ² For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. ³ 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. ⁴ But ye, brethren, are not in darkness, that that day should overtake you as a thief. ⁵ Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. ⁶ Therefore let us not sleep, as do others; but let us watch and be sober. ⁷ For they that sleep sleep in the night; and they that be drunken are drunken in the night. ⁸ 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. ⁹ For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, ¹⁰ Who died for us, that, whether we wake or sleep, we should live together with him. ¹¹ Wherefore comfort yourselves together, and edify one another, even as also ye do. ¹² And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; ¹³ And to esteem them very highly in love for their work's sake. And be at peace among yourselves. ¹⁴ Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. ¹⁵ See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. ¹⁶ Rejoice evermore. ¹⁷ Pray without ceasing. ¹⁸ In every thing give thanks: for this is the will of God in Christ Jesus concerning you. ¹⁹ Quench not the Spirit. ²⁰ Despise not prophesyings. ²¹ Prove all things; hold fast that which is good. ²² Abstain from all appearance of evil. ²³ 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. ²⁴ Faithful is he that calleth you, who also will do it. ²⁵ Brethren, pray for us. ²⁶ Greet all the brethren with an holy kiss. ²⁷ I charge you by the Lord that this epistle be read unto all the holy brethren. ²⁸ The grace of our Lord Jesus Christ be with you. Amen.

[AD 220] Tertullian on 1 Thessalonians 5:1

For when they shall say, `Peace, 'and `All things are safe, 'then sudden destruction shall come upon them." Again, in the second epistle he addresses them with even greater earnestness: "Now I beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, nor be troubled, either by spirit, or by word," that is, the word of false prophets, "or by letter," that is, the letter of false apostles, "as if from us, as that the day of the Lord is at hand.

Source: On the Resurrection of the Flesh

[AD 407] John Chrysostom on 1 Thessalonians 5:1-2

Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. For the simpler sort of children never cease teasing their nurses, and tutors, and parents, with their frequent questions, in which there is nothing else but "when will this be?" and "when that?" And this comes to pass also from living in indulgence, and having nothing to do. Many things therefore our mind is in haste to learn already and to comprehend, but especially concerning the period of the consummation; and what wonder if we are thus affected, for those holy men, themselves, were most of all affected in the same way? And before the Passion, the Apostles come and say to Christ, "Tell us, when shall these things be, and what shall be the sign of Your coming, and of the end of the world?" [Matthew 24:23] And after the Passion and the Resurrection from the dead, they said to Him, Tell us, "dost Thou at this time restore again the kingdom to Israel?" [From Acts 1:6] And they asked Him nothing sooner than this.

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

For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why are you curious, and travailest about the general end? But the case is the same with us in this, as in other things. For as in other things, leaving our own private concerns, we are anxious about things in general, saying, Such an one is a fornicator, such an one an adulterer, that man has robbed, another has been injurious; but no one takes account of what is his own, but each thinks of anything rather than his own private concerns; so here also, each omitting to take thought about his own end, we are anxious to hear about the general dissolution. Now what concern is that of yours? For if you make your own a good end, you will suffer no harm from the other; be it far off, or be it near. This is nothing to us.

For this reason Christ did not tell it, because it was not expedient. How, you say, was it not expedient? He who also concealed it knows wherefore it was not expedient. For hear Him saying to His Apostles, "It is not for you to know times, or seasons, which the Father has set within His own authority." [Acts 1:7] Why are you curious? Peter, the chief of the Apostles, and his fellows, heard this said, as if they were seeking things too great for them to know. True, you say; but it were possible to stop the mouths of the Greeks in this way. How? Tell me. Because they say, that this world is a god; if we knew the period of its dissolution, we should have stopped their mouths. Why, is this what will stop their mouths, to know when it will be destroyed, or to know that it will be destroyed? Tell them this, that it will have an end. If they do not believe this, neither will they believe the other.

Hear Paul saying, "For yourselves know perfectly that the day of the Lord so comes as a thief in the night." Not the general day only, but that of every individual. For the one resembles the other, is also akin to it. For what the one does collectively, that the other does partially. For the period of consummation took its beginning from Adam, and then is the end of the consummation; since even now one would not err in calling it a consummation. For when ten thousand die every day, and all await That Day, and no one is raised before it, is it not the work of That Day? And if you would know on what account it is concealed, and why it so comes as a thief in the night, I will tell you how I think I can well account for it. No one would have ever cultivated virtue during his whole life; but knowing his last day, and, after having committed numberless sins, then having come to the Laver, he would so have departed. For if now, when the fear arising from its uncertainty shakes the souls of all, still all, having spent their whole former life in wickedness, at their last breath give themselves up to Baptism, — if they had fully persuaded themselves concerning this matter, who would ever have cultivated virtue? If many have departed without Illumination, and not even this fear has taught them, while living, to cultivate the things that are pleasing to God; if this fear also had been removed, who would ever have been sober, or who gentle? There is not one! And another thing again. The fear of death and the love of life restrain many. But if each one knew that tomorrow he would certainly die, there is nothing he would refuse to attempt before that day, but he would murder whomsoever he wished, and would retrieve himself by taking vengeance on his enemies, and would perpetrate ten thousand crimes.

For a wicked man, who despairs of his life here, pays no regard even to him who is invested with the purple. He therefore who was persuaded that he must at all events die would both be revenged upon his enemy, and after having first satisfied his own soul, so would meet his end. Let me mention also a third thing. Those who are fond of life, and vehemently attached to the things of this world, would be ruined by despair and grief. For if any of the young knew that before he reached old age, he should meet his end, as the most sluggish of wild beasts, when they are taken, become still more sluggish from expecting their end, so would he also be affected. Besides, not even the men that are courageous would have had their reward. For if they knew that after three years they must certainly die, and before that time it was not possible, what reward would they have gained for daring in the face of dangers? For any one might say to them, Because you are confident of the three years of life, for this reason you throw yourselves into dangers, knowing that it is not possible for you to pass away. For he, that expects from each danger that he may come by his death, and knows that he shall live indeed, if he does not expose himself to peril, but shall die if he attempts such and such actions, he gives the greatest proof of his zeal, and of his contempt for the present life. And this I will make plain to you by an example. Tell me, if the patriarch Abraham, foreknowing that he should not have to sacrifice his son, had brought him to the place, would he then have had any reward? And what if Paul, foreknowing that he should not die, had despised dangers, in what respect would he have been admirable? For so even the most sluggish would rush into the fire, if he could find any one he could trust to ensure his safety. But not such were the Three Children. For hear them saying, "O king, there is a God in heaven, who will deliver us out of your hands, and out of this furnace; and if not, be it known to you that we do not serve your gods, nor worship the golden image which you have set up." [Daniel 3:17, Septuagint]

You see how many advantages there are, and yet there are more than these that arise from not knowing the time of our end. Meanwhile it is sufficient to learn these. On this account He so comes as a thief in the night; that we may not abandon ourselves to wickedness, nor to sloth; that He may not take from us our reward. "For yourselves know perfectly," he says. Why then are you curious, if you are persuaded? But that the future is uncertain, learn from what Christ has said. For that on this account He said it, hear what he says, "Watch therefore: for you know not at what hour" the thief "comes." [Matthew 24:42] On this account also Paul said,

Source: Homily 9 on First Thessalonians

[AD 258] Cyprian on 1 Thessalonians 5:2

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]

Source: Treatise 12, Third Book, Section 89

[AD 407] John Chrysostom on 1 Thessalonians 5:2

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.

Source: THE SECOND HOMILY CONCERNING THE POWER OF DEMONS 2

[AD 430] Augustine of Hippo on 1 Thessalonians 5:2

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.”

Source: SERMONS 229B.1

[AD 1963] CS Lewis on 1 Thessalonians 5:2

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.

Source: The World's Last Night (Essay)

[AD 202] Irenaeus on 1 Thessalonians 5:3

This, too, the apostle affirms: "When they shall say, Peace and safety, then sudden destruction shall come upon them."

Source: Against Heresies Book V

[AD 407] John Chrysostom on 1 Thessalonians 5:3

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?— which the Prophets also said, "Woe unto them that say, Let him make speed, let God hasten his work, that we may see it: and let the counsel of the Holy One of Israel come, that we may know it!" [Isaiah 5:19]; and again "Woe unto them that desire the day of the Lord." [Amos 5:18] He means this day; for he does not speak simply of persons who desire it, but of those who desire it because they disbelieve it: and "the day of the Lord," he says, "is darkness, and not light" — see then how Paul consoles them, as if he had said, Let them not account their being in a prosperous state, a proof that the Judgment is not coming. For so it is that it will come.

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. For as she while sporting, laughing, not looking for anything at all, being suddenly seized with unspeakable pains, is pierced through with the pangs of labor — so will it be with those souls, when the Day comes upon them.

"And they shall in nowise escape." As he was saying just now.

Source: Homily 9 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:3

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.”

Source: HOMILIES ON MATTHEW 77.2

[AD 458] Theodoret of Cyrus on 1 Thessalonians 5:3

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.

Source: INTERPRETATION OF THE FIRST LETTER TO THE THESSALONIANS

[AD 220] Tertullian on 1 Thessalonians 5:4

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.

Source: On Modesty

[AD 407] John Chrysostom on 1 Thessalonians 5:4

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, "You have no need that anything 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.

Source: Homily 9 on First Thessalonians

[AD 430] Augustine of Hippo on 1 Thessalonians 5:4

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.”

Source: Letters 199.1.2

[AD 430] Augustine of Hippo on 1 Thessalonians 5:4

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.”

Source: Sermons 230

[AD 700] Isaac of Nineveh on 1 Thessalonians 5:4

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.

Source: The First Syriac Epistle of Saint Makarios of Egypt 7

[AD 215] Clement of Alexandria on 1 Thessalonians 5:5

For ye are all children of the light, and children of the day; we are not of the night, nor of the darkness."

Source: Clement of Alexandria The Instructor Book II

[AD 220] Tertullian on 1 Thessalonians 5:5

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.

Source: On Flight in Persecution

[AD 253] Origen of Alexandria on 1 Thessalonians 5:5

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.

Source: COMMENTARY ON MATTHEW 12.37

[AD 407] John Chrysostom on 1 Thessalonians 5:5

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 you compass sea and land to make one proselyte, and when he has become so, you make him a son of hell." [Matthew 23:15] And again Paul said, "For which things' sake comes the wrath of God upon the sons of disobedience." [Colossians 3:6] 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."

Source: Homily 9 on First Thessalonians

[AD 215] Clement of Alexandria on 1 Thessalonians 5:6

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."

Source: Clement of Alexandria Stromata Book IV

[AD 215] Clement of Alexandria on 1 Thessalonians 5:6

We should sleep half-awake.… A man who is asleep is not good for anything, any more than a man who is dead. Therefore, even during the night we should rouse ourselves from sleep often and give praise to God. Blessed are they who have kept watch for him, for they make themselves like the angels whom we speak of as ever watchful.

Source: CHRIST THE EDUCATOR 2.9.79

[AD 407] John Chrysostom on 1 Thessalonians 5:6

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.

Source: ON THE INCOMPREHENSIBLE NATURE OF GOD 5.6

[AD 407] John Chrysostom on 1 Thessalonians 5:6-8

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. "They that sleep," he says, "sleep in the night, and they that be drunken are drunken in the night." 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. On what account then has he called vice sleep? Because in the first place the vicious man is inactive with respect to virtue: again, because he sees everything as a vision, he views nothing in its true light, but is full of dreams, and oftentimes of unreasonable actions: and if he sees anything good, he has no firmness, no fixedness. Such is the present life. It is full of dreams, and of phantasy. Riches are a dream, and glory, and everything of that sort. He who sleeps sees not things that are and have a real subsistence, but things that are not he fancies as things that are. Such is vice, and the life that is passed in vice. It sees not things that are, that is, spiritual, heavenly, abiding things, but things that are fleeting and fly away, and that soon recede from us.

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. When therefore we ought both to watch, and to be sober, and to be armed, and we are unarmed and naked and asleep, who will hinder him from thrusting home his sword? Wherefore showing this also, that we have need of arms, he has added:

Source: Homily 9 on First Thessalonians

[AD 410] Prudentius on 1 Thessalonians 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.”

Source: HYMNS 1.1-8

[AD 461] Leo the Great on 1 Thessalonians 5:6

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.

Source: SERMONS 32.1

[AD 253] Origen of Alexandria on 1 Thessalonians 5:8

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.”

Source: COMMENTARY ON JOHN 32.313

[AD 407] John Chrysostom on 1 Thessalonians 5:8

"Of faith and love," he says. Here he glances at life and doctrine. 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 your 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. For neither wickedness, nor hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be able to penetrate such a soul. He has not simply said "love," but he has bid them put it on as a strong breastplate. "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 while 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 abides faith, hope, love." [1 Corinthians 13:13] Then having said, Put on, and array yourselves, he himself provides the armor, whence faith, hope, and love may be produced, and may become strong.

Source: Homily 9 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:9

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 yourself, O man, in going to God, who has not spared even His Son for you. Faint not at present evils. He who gave His Only-Begotten, that He might save you and deliver you from hell, what will He spare henceforth for your salvation? So that you ought 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.

Source: Homily 9 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:10-11

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 you are in danger. You have a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though you should die, you will 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. Let us therefore do everything for that life: looking to that, let us do all our works. Vice, O beloved, is darkness, it is death, it is night; we see nothing that we ought, we do nothing that becomes us. As the dead are unsightly and of evil odor, so also the souls of those who are vicious are full of much impurity. Their eyes are closed, their mouth is stopped, they remain without motion in the bed of vice; or rather more wretched than those who are naturally dead. For they truly are dead to both, but these are insensible indeed to virtue, but alive to vice. If one should strike a dead man, he perceives it not, he revenges it not, but is like a dry stick. So also his soul is truly dry, having lost its life; it receives daily numberless wounds, and has no feeling of any, but lies insensible to everything.

One would not err in comparing such men to those who are mad, or drunk, or delirious. All these things belong to vice, and it is worse than all these. He that is mad is much allowed for by those who see him, for his disease is not from choice, but from nature alone; but how shall he be pardoned, who lives in vice? Whence then is vice? Whence are the majority bad? Tell me, whence have diseases their evil nature? Whence is frenzy? Whence is lethargy? Is it not from carelessness? If physical disorders have their origin in choice, much more those which are voluntary. Whence is drunkenness? Is it not from intemperance of soul? Is not frenzy from excess of fever? And is not fever from the elements too abundant in us? And is not this superabundance of elements from our carelessness? For when either from deficiency or excess we carry any of the things within us beyond the bounds of moderation, we kindle that fire. Again, if when the fire is kindled, we continue to neglect it, we make a conflagration for ourselves, which we are not able to extinguish. So is it also with vice. When we do not restrain it at its beginning, nor cut it off, we cannot afterwards reach to the end of it, but it becomes too great for our power. Wherefore, I beseech you, let us do everything that we may never become drowsy. Do you not see that when sentinels have only given way a little to sleep, they derive no advantage from their long watch, for by that little they have ruined the whole, having given perfect security to him who is prepared to steal. For as we do not see thieves in the same way that they see us, so also the devil most of all is ever instant, and lying in wait, and grinding his teeth. Let us not then slumber. Let us not say, on this side there is nothing, on that side nothing; we are often plundered from a quarter whence we did not expect it. So it is with vice; we perish from a quarter whence we did not expect it. Let us look carefully round upon all things, let us not be drunken, and we shall not sleep. Let us not be luxurious, and we shall not slumber. Let us not be mad for external things, and we shall continue in sobriety. Let us discipline ourselves on every side. And as men who walk upon a tight rope cannot be off their guard ever so little, for that little causes great mischief: for the man losing his balance is at once precipitated down and perishes; so neither is it possible for us to be off our guard. We walk upon a narrow road intercepted by precipices on either side, not admitting of two feet at the same time. Do you see not how much carefulness is necessary? Do you see not how those who travel on such roads guard not only their feet, but their eyes also? For if he should choose to gaze on one side, though his foot stand firm, his eye becoming dizzy from the depth, plunges the whole body down. But he must take heed to himself and to his steps; wherefore he says, "neither to the right hand, nor to the left." [Proverbs 4:27] Great is the depth of vice, high the precipices, much darkness below. Let us take heed to the narrow way, let us walk with fear and trembling. No one, who is traveling such a road, is dissolved in laughter nor heavy with drunkenness, but travels such a road with sobriety and fasting. No one traveling such a road carries with him any superfluities; for he would be contented even lightly equipped to be able to escape. No one entangles his own feet, but leaves them disengaged, and free to move.

But we, chaining ourselves down with numberless cares, and carrying with us the numberless burdens of this life, staring about, and loosely rambling, how do we expect to travel in that narrow road? He has not merely said that "narrow is the way" [Matthew 7:14], but with wonder, "how narrow is the way," that is, exceedingly narrow. And this we also do in things that are quite objects of wonder. And "straitened," he says, "is the way which leads unto life." And he has well said it. For when we are bound to give an account of our thoughts, and words, and actions, and all things, truly it is narrow. But we ourselves make it more narrow, spreading out and widening ourselves, and shuffling out our feet. For the narrow way is difficult to every one, but especially to him who is incumbered with fat, as he who makes himself lean will not perceive its narrowness. So that he who has practiced himself in being pinched, will not be discouraged at its pressure.

Let not any one therefore expect that he shall see heaven with ease. For it cannot be. Let no one hope to travel the narrow road with luxury, for it is impossible. Let no one traveling in the broad way hope for life. When therefore you see such and such an one luxuriating in baths, in a sumptuous table, or in other matters having troops of attendants; think not yourself unhappy, as not partaking of these things, but lament for him, that he is traveling the way to destruction. For what is the advantage of this way, when it ends in tribulation? And what is the injury of that straitness, when it leads to rest? Tell me, if any one invited to a palace should walk through narrow ways painful and precipitous, and another led to death should be dragged through the midst of the market-place, which shall we call happy? Which shall we commiserate? Him, shall we not, who walks through the broad road? So also now, let us think happy, not those who are luxurious, but those who are not luxurious. These are hastening to heaven, those to hell.

And perhaps indeed many of them will even laugh at the things that are said by us. But I most of all lament and bewail them on this account, that they do not even know what they ought to laugh at, and for what they ought especially to mourn, but they confound and disturb and disorder everything. On this account I bewail them. What do you say, O man, when you are to rise again, and to give an account of your actions, and to undergo the last sentence, do you pay no regard indeed to these, but give thought to gratifying your belly, and being drunken? And do you laugh at these things? But I bewail you, knowing the evils that await you, the punishment that is about to overtake you. And this I most especially bewail, that you dost laugh! Mourn with me, bewail with me your own evils. Tell me, if one of your friends perishes, do you not turn from those who laugh at his end, and think them enemies, but love those who weep and sympathize with you? Then indeed if the dead body of your wife were laid out, you turn from him that laughs: but when your soul is done to death, do you turn from him that weeps, and laugh yourself? Do you see how the devil has disposed us to be enemies and adversaries to ourselves? For once let us be sober, let us open our eyes, let us watch, let us lay hold on eternal life, let us shake off this long sleep. There is a Judgment, there is a Punishment, there is a Resurrection, there is an Inquisition into what we have done! The Lord comes in the clouds "Before Him," he says, "a fire will be kindled, and round about Him a mighty tempest" [Psalm 50:3, Septuagint] A river of fire rolls before him, the undying worm, unquenchable fire, outer darkness, gnashing of teeth. Although you should be angry with me ten thousand times for mentioning these things, I shall not cease from mentioning them. For if the prophets, though stoned, did not keep silence, much more ought we to bear with enmities, and not to discourse to you with a view to please, that we may not, for having deceived you, be ourselves cut in sunder. There is punishment, deathless, unallayed, and no one to stand up for us. "Who will pity," he says, "the charmer that is bitten by a serpent?" [Sirach 12:13] When we pity not our own selves, tell me, who will pity us? If you see a man piercing himself with a sword, will you be able to spare his life? By no means. Much more, when having it in our power to do well we do not do well, who will spare us? No one! Let us pity ourselves. When we pray to God, saying, "Lord, have mercy upon me," let us say it to ourselves, and have mercy upon ourselves. We are the arbiters of God's having mercy upon us. This grace He has bestowed upon us. If we do things worthy of mercy, worthy of His loving-kindness towards us, God will have mercy upon us. But if we have not mercy on ourselves, who will spare us? Have mercy on your neighbor, and you shall find mercy of God Himself. How many every day come to you, saying, "Have pity on me," and thou dost not turn towards them; how many naked, how many maimed, and we do not bend toward them, but dismiss their supplications. How then do you claim to obtain mercy, when you yourself dost nothing worthy of mercy? Let us become compassionate, let us become pitiful, that so we may be well-pleasing to God, and obtain the good things promised to those that love Him, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Source: Homily 9 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:11

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.

Source: HOMILIES ON GENESIS 8.4-5

[AD 407] John Chrysostom on 1 Thessalonians 5:11

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.

Source: HOMILIES ON HEBREWS 30.1

[AD 99] Clement of Rome on 1 Thessalonians 5:12

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.

Source: Letter to the Corinthians (Clement)

[AD 407] John Chrysostom on 1 Thessalonians 5:12-13

It must needs happen that a ruler should have many occasions of enmities. As physicians are compelled to give much trouble to the sick, preparing for them both diet and medicines that are not pleasant indeed, but attended with benefit; and as fathers are often annoying to their children: so also are teachers, and much more. For the physician, though he be odious to the sick man, yet has the relations and friends on good terms with him, nay, and often the sick man himself. And a father also, both from the force of nature and from external laws, exercises his dominion over his son with great ease; and if he should chastise and chide his son against his will, there is no one to prevent him, nor will the son himself be able to raise a look against him. But in the case of the Priest there is a great difficulty. For in the first place, he ought to be ruling people willing to obey, and thankful to him for his rule; but it is not possible that this should soon come to pass. For he who is convicted and reproved, be he what he may, is sure to cease from being thankful, and to become an enemy. In like manner he will act who is advised, and he who is admonished and he who is exhorted. If therefore I should say, empty out wealth on the needy, I say what is offensive and burdensome. If I say, chastise your anger, quench your wrath, check your inordinate desire, cut off a small portion of your luxury, all is burdensome and offensive. And if I should punish one who is slothful, or should remove him from the Church, or exclude him from the public prayers, he grieves, not because he is deprived of these things, but because of the public disgrace. For this is an aggravation of the evil, that, being interdicted from spiritual things, we grieve not on account of our deprivation of these great blessings, but because of our disgrace in the sight of others. We do not shudder at, do not dread, the thing itself.

For this reason Paul from one end to the other discourses largely concerning these persons. And 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." [Matthew 23:2-3] And again, when He healed the leper, He said, "Go your way, show yourself to the priest, and offer the gift that Moses commanded for a testimony unto them." [Matthew 8:4] And yet You say, "You make him twofold more a son of hell than yourselves." [Matthew 23:15] For this reason I said, answers He, "Do not the things which they do." Therefore he has shut out all excuse from him that is under rule. In his Epistle to Timothy also this Apostle said, "Let the elders that rule well be counted worthy of double honor." [1 Timothy 5:17] And in his Epistle to the Hebrews also he said, "Obey them that have the rule over you, and submit to them." [Hebrews 13:17] And here again, "But we beseech you, brethren, to know them that labor among you, and are over you in the Lord." For 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 you before a man, you do anything, you confess yourself much indebted; but he stands up for you before God, and thou dost not own the favor. And how does he stand up for me? You say, Because he prays for you, because he ministers to you the spiritual gift that is by Baptism, he visits, he advises and admonishes you, he comes at midnight if you call for him; he is nothing else than the constant subject of your mouth, and he bears your 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." Do you see 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 you 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. Let no one raise divisions, let no one be contentious. He who loves Christ, whatever the Priest may be, will love him, because through him he has obtained the awful Mysteries. Tell me, if wishing to see a palace resplendent with much gold, and radiant with the brightness of precious stones, you could find him who had the key, and he being called upon immediately opened it, and admitted you within, would you not prefer him above all men? Would you not love him as dearly as your eyes? Would you not kiss him? This man has opened heaven to you, and thou dost not kiss him, nor pay him court. If you have a wife, do you not love him above all, who procured her for you? So if you love Christ, if you love the kingdom of heaven, acknowledge through whom you obtained it. On this account he says, "for their work's sake, be at peace with them."

Source: Homily 10 on First Thessalonians

[AD 160] Shepherd of Hermas on 1 Thessalonians 5:13

How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and have peace among yourselves [1 Thess 5:13], that I also may stand gladsome before the Father, and give an account concerning you all to your Lord.

Source: The Shepherd of Hermas, Vision 3, 9[17]:10

[AD 215] Clement of Alexandria on 1 Thessalonians 5:13

Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from every form of evil."

Source: Clement of Alexandria The Instructor Book III

[AD 220] Tertullian on 1 Thessalonians 5:14

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.

Source: On Flight in Persecution

[AD 407] John Chrysostom on 1 Thessalonians 5:14

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, "Receive those who are weak in the faith." [Romans 14:1] 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.

Source: Homily 10 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:14

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.”

Source: HOMILIES ON FIRST CORINTHIANS 33.5

[AD 430] Augustine of Hippo on 1 Thessalonians 5:14

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.

Source: City of God 15.6

[AD 430] Augustine of Hippo on 1 Thessalonians 5:14

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.”

Source: ON REBUKE AND GRACE 16.49

[AD 458] Theodoret of Cyrus on 1 Thessalonians 5:14

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.

Source: LETTERS 78

[AD 542] Caesarius of Arles on 1 Thessalonians 5:14

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.”

Source: SERMONS 74.4

[AD 407] John Chrysostom on 1 Thessalonians 5:15

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 always 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 yourself, or rather great advantage even to him, if he will. And that you may not think that this is said with respect to the faithful, therefore he has said, "both one toward another and toward all."

Source: Homily 10 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:15

See that none render unto any one evil for evil.
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 always 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 yourself, or rather great advantage even to him, if he will. And that you may not think that this is said with respect to the faithful, therefore he has said, both one toward another and toward all.

[AD 450] Abba Poemen on 1 Thessalonians 5:15

“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.’ ”

Source: SAYINGS OF THE FATHERS 34

[AD 500] Desert Fathers on 1 Thessalonians 5:15

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.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 220] Tertullian on 1 Thessalonians 5:16

So, too, "Eye for eye, and tooth for tooth," has now grown old, ever since "Let none render evil for evil" grew young.

Source: On Exhortation to Chastity

[AD 373] Athanasius of Alexandria on 1 Thessalonians 5:16-18

For 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.”

Source: FESTAL LETTERS 9

[AD 379] Basil of Caesarea on 1 Thessalonians 5:16-18

Then, 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.”

Source: HOMILIES 16

[AD 379] Basil of Caesarea on 1 Thessalonians 5:16-18

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.”

Source: THE LONG RULES Q37. R.

[AD 379] Basil of Caesarea on 1 Thessalonians 5:16

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..

[AD 407] John Chrysostom on 1 Thessalonians 5:16

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.

Source: Homily 10 on First Thessalonians

[AD 430] Augustine of Hippo on 1 Thessalonians 5:16-18

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.

Source: COMMENTARY ON THE PSALMS 37.14

[AD 435] John Cassian on 1 Thessalonians 5:16-18

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.

Source: CONFERENCES 9.6

[AD 500] Desert Fathers on 1 Thessalonians 5:16-18

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.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Thessalonians 5:16-18

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.

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 585] Cassiodorus on 1 Thessalonians 5:16-18

“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.”

Source: COMMENTARY ON THE PSALMS 99.2

[AD 604] Gregory the Dialogist on 1 Thessalonians 5:16

And again, the apostle made the announcement in similar terms, saying, "Rejoice evermore: pray without ceasing: in everything give thanks."

[AD 780] John of Dalyatha on 1 Thessalonians 5:16-18

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.

Source: LETTERS 5.6

[AD 108] Ignatius of Antioch on 1 Thessalonians 5:17

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.

Source: The Epistle of Ignatius to Polycarp

[AD 220] Tertullian on 1 Thessalonians 5:17

Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

Source: On Prayer

[AD 220] Tertullian on 1 Thessalonians 5:17

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.

Source: On Fasting

[AD 407] John Chrysostom on 1 Thessalonians 5:17-18

Always to give thanks, this is a mark of a philosophic soul. Have you suffered any evil? But if you will, 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 forever." [Job 1:21] For tell me, what such great thing have you suffered? Has disease befallen you? Yet it is nothing strange. For our body is mortal, and liable to suffer. Has a want of possessions overtaken you? 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 sins, itself shall also die." [Ezekiel 18:4] And he has not sinned who suffers the evil, but he who has done the evil.

Upon him therefore that is dead you ought not to take revenge, but to pray for him that you may deliver him from death. Do you not see how the bee dies upon the sting? By that animal God instructs us not to grieve our neighbors. For we ourselves receive death first. For by striking them perhaps we have pained them for a little time, but we ourselves shall not live any longer, even as that animal will not. And yet the Scripture commends it, saying that it is a worker, whose work kings and private men make use of for their health. [Sirach 11:3] But this does not preserve it from dying, but it must needs perish. And if its other excellence does not deliver it when it does injury, much less will it us.

For indeed it is the part of the fiercest beasts, when no one has injured you, to begin the injury, or rather not even of beasts. For they, if you permit them to feed in the wilderness, and dost not by straitening them reduce them to necessity, will never harm you, nor come near you, nor bite you, but will go their own way.

But you being a rational man, honored with so much rule and honor and glory, do not even imitate the beasts in your conduct to your fellow-creature, but you injure your brother, and devour him. And how will you be able to excuse yourself? Do you not hear Paul saying, "Why not rather take wrong? Why not rather be defrauded? Nay, but you yourselves do wrong, and defraud, and that your brethren." [1 Corinthians 6:7-8] Do you see that suffering wrong consists in doing wrong, but that to suffer wrongfully is to receive a benefit? For tell me, if any one were to revile his rulers, if he were to insult those in power, whom does he injure? Himself, or them? Clearly himself. Then he who insults a ruler insults not him, but himself — and he that insults a Christian does he not through him insult Christ? By no means, you say. What do you say? He that casts a stone at the images of the king (Emperor), at whom does he cast a stone? Is it not at himself? Then does he who casts a stone at the image of an earthly king, cast a stone at himself, and does not he who insults the image of God (for man is the image of God) injure himself?

How long shall we love riches? For I shall not cease exclaiming against them: for they are the cause of everything. How long do we not get our fill of this insatiable desire? What is the good of gold? I am astonished at the thing! There is some enchantment in the business, that gold and silver should be so highly valued among us. For our own souls indeed we have no regard, but those lifeless images engross much attention. Whence is it that this disease has invaded the world? Who shall be able to effect its destruction? What reason can cut off this evil beast, and destroy it with utter destruction? The desire is deep sown in the minds of men, even of those who seem to be religious. Let us be put to shame by the commands of the Gospel. Words only lie there in Scripture, they are nowhere shown by works.

And what is the specious plea of the many? I have children, one says, and I am afraid lest I myself be reduced to the extremity of hunger and want, lest I should stand in need of others. I am ashamed to beg. For that reason therefore do you cause others to beg? I cannot, you say, endure hunger. For that reason do you expose others to hunger? Do you know what a dreadful thing it is to beg, how dreadful to be perishing by hunger? Spare also your brethren! Are you ashamed, tell me, to be hungry, and are you not ashamed to rob? Are you afraid to perish by hunger, and not afraid to destroy others? And yet to be hungry is neither a disgrace nor a crime; but to cast others into such a state brings not only disgrace, but extreme punishment.

All these are pretenses, words, trifles. For that it is not on account of your children that you act thus, they testify who indeed have no children, nor will have, but who yet toil and harass themselves, and are busy in acquiring wealth, as much as if they had innumerable children to leave it to. It is not the care for his children that makes a man covetous, but a disease of the soul. On this account many even who have not children are mad about riches, and others living with a great number of children even despise what they have. They will accuse you in that Day. For if the necessities of children compelled men to accumulate riches, they also must necessarily have the same longing, the same lust. And if they have not, it is not from the number of children that we are thus mad, but from the love of money. And who are they, you say, who having children, yet despise riches? Many, and in many places. And if you will allow me, I will speak also of instances among the ancients.

Had not Jacob twelve children? Did he not lead the life of a hireling? Was he not wronged by his kinsman? And did he not often disappoint him? And did his number of children ever compel him to have recourse to any dishonest counsel? What was the case with Abraham? With Isaac, had he not also many other children? What then? Did he not possess all he had for the benefit of strangers? Do you see, how he not only did not do wrong, but even gave up his possessions, not only doing good, but choosing to be wronged by his nephew? For to endure being robbed for the sake of God is a much greater thing than to do good. Why? Because the one is the fruit of the soul and of free choice, whence also it is easily performed: but the other is injurious treatment and violence. And a man will more easily throw away ten thousand talents voluntarily, and will not think that he has suffered any harm, than he will bear meekly being robbed of three pence against his will. So that this rather is philosophy of soul. And this, we see, happened in the case of Abraham. "For Lot," it is said, "beheld all the plain; and it was well watered as the garden of God, and he chose it." [Genesis 13:10-11] And Abraham said nothing against it. Do you see, that he not only did not wrong him, but he was even wronged by him? Why, O man, do you accuse your own children? God did not give us children for this end, that we should seize the possessions of others. Take care, lest in saying this thou provoke God. For if you say that your children are the causes of your grasping and your avarice, I fear lest you be deprived of them, as injuring and ensnaring you. God has given you children that they may support your old age, that they may learn virtue from you.

For God on this account has willed that mankind should thus be held together, providing for two most important objects: on the one hand, appointing fathers to be teachers, and on the other, implanting great love. For if men were merely to come into being, no one would have any relation towards any other. For if now, when there are the relations of fathers, and children, and grandchildren, many do not regard many, much more would it then be the case. On this account God has given you children. Do not therefore accuse the children.

But if they who have children have no excuse, what can they say for themselves, who having no children wear themselves out about the acquisition of riches? But they have a saying for themselves, which is destitute of all excuse. And what is this? That, instead of children we may have, they say, may have our riches as a memorial. This is truly ridiculous. Instead of children, one says, my house becomes the immortal memorial of my glory. Not of your glory, O man, will it be the memorial, but of your covetousness. Do you not see how many now as they pass the magnificent houses say one to another, What frauds, what robberies such an one committed, that he might build this house, and now he has become dust and ashes, and his house has passed into the inheritance of others! It is not of your glory then that you leave a memorial, but of your covetousness. And your body indeed is concealed in the earth, but thou dost not permit the memorial of your covetousness to be concealed, as it might have been by length of time, but causest it to be turned up and disinterred through your house. For as long as this stands, bearing your name, and called such an one's, certainly the mouths of all too must needs be opened against you. Do you see that it is better to have nothing than to sustain such an accusation?

And these things indeed here. But what shall we do There? Tell me, having so much at our disposal here, if we have imparted to no one of our possessions, or at least very little; how shall we put off our dishonest gains? For he that wishes to put off covetous gain, does not give a little out of a great deal, but many times more than he has robbed, and he ceases from robbing. Hear what Zacchæus says, "And for as many things as I have taken wrongfully, I restore fourfold." [Luke 19:8] But you, taking wrongfully ten thousand talents, if you give a few drachmas, thinkest you have restored the whole, and art affected as if you had given more. And even this grudgingly. Why? Because you ought both to have restored these, and to have added other out of your own private possessions. For as the thief is not excused when he gives back only what he has stolen, but often he has added even his life; and often he compounds upon restoring many times as much: so also should the covetous man. For the covetous man also is a thief and a robber, far worse than the other, by how much he is also more tyrannical. He indeed by being concealed, and by making his attack in the night, cuts off much of the audacity of the attempt, as if he were ashamed, and feared to sin. But the other having no sense of shame, with open face in the middle of the market-place steals the property of all, being at once a thief and a tyrant. He does not break through walls, nor extinguish the lamp, nor open a chest, nor tear off seals. But what? He does things more insolent than these, in the sight of those who are injured he carries things out by the door, he with confidence opens everything, he compels them to expose all their possessions themselves. Such is the excess of his violence. This man is more wicked than those, inasmuch as he is more shameless and tyrannical. For he that has suffered by fraud is indeed grieved, but he has no small consolation, that he who injured him was afraid of him. But he who together with the injury he suffers is also despised, will not be able to endure the violence. For the ridicule is greater. Tell me, if one committed adultery with a woman in secret, and another committed it in the sight of her husband, who grieved him the most, and was most apt to wound him. For he indeed, together with the wrong he has done, treated him also with contempt. But the former, if he did nothing else, showed at least that he feared him whom he injured. So also in the case of money. He that takes it secretly, does him honor in this respect, that he does it secretly; but he who robs publicly and openly, together with the loss adds also the shame.

Let us therefore, both poor and rich, cease from taking the property of others. For my present discourse is not only to the rich, but to the poor also. For they too rob those who are poorer than themselves. And artisans who are better off, and more powerful, outsell the poorer and more distressed, tradesmen outsell tradesmen, and so all who are engaged in the market-place. So that I wish from every side to take away injustice. For the injury consists not in the measure of the things plundered and stolen, but in the purpose of him that steals. And that these are more thieves and defrauders, who do not despise little gains, I know and remember that I have before told you, if you also remember it. But let us not be over exact. Let them be equally bad with the rich. Let us instruct our mind not to covet greater things, not to aim at more than we have. And in heavenly things let our desire of more never be satiated, but let each be ever coveting more. But upon earth let every one be for what is needful and sufficient, and seek nothing more, that so he may be able to obtain the real goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, strength, honor, now and always, and world without end. Amen.

Source: Homily 10 on First Thessalonians

[AD 420] Jerome on 1 Thessalonians 5:17

'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.

Source: Homily 1, on Psalm 1

[AD 500] Desert Fathers on 1 Thessalonians 5:17

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.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on 1 Thessalonians 5:17

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).’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 220] Tertullian on 1 Thessalonians 5:18

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.

Source: The Apology

[AD 407] John Chrysostom on 1 Thessalonians 5:18

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.

Source: HOMILIES ON THE STATUES 17.1

[AD 220] Tertullian on 1 Thessalonians 5:19

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.

Source: Against Marcion Book V

[AD 373] Athanasius of Alexandria on 1 Thessalonians 5:19

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.

Source: FESTAL LETTERS 4.4

[AD 407] John Chrysostom on 1 Thessalonians 5:19

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.Chrysostom: On this account Paul says, “Do not quench the Spirit,” that is, the gift of grace, for it is his custom so to call the gift of the Spirit. But an impure life extinguishes the gift of grace. For as anyone who has sprinkled both water and dust upon the light of our lamp extinguishes it.… So it is also with the gift of grace.

Source: Homilies on 1 Thessalonians 11

[AD 407] John Chrysostom on 1 Thessalonians 5:19-22

A thick mist, a darkness and cloud is spread over all the earth. And, showing this, the Apostle said, "For we were once darkness." [Ephesians 5:8] And again, "You, brethren, are not in darkness, that that day should overtake you as a thief." Since therefore there is, so to speak, a moonless night, and we walk in that night, God has given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, as, for instance, Paul and Peter, and all those Saints; while others have even extinguished it, as the five virgins, as those who have "made shipwreck concerning the faith," as the fornicator of Corinth, as the Galatians who were perverted.

On this account Paul says, "Quench not the Spirit," that is, the gift of grace, for it is his custom so to call the gift of the Spirit. But this an impure life extinguishes. For as any one, who has sprinkled both water and dust upon the light of our lamp, extinguishes it, and if he does not this, but only takes out the oil — so it is also with the gift of grace. For if you have cast over it earthly things, and the cares of fluctuating matters, you have quenched the Spirit. And if you have done none of these things, but a temptation coming from some other quarter has vehemently assailed it, as some wind, and if the light be not strong, and it has not much oil, or you have not closed the opening, or have not shut the door, all is undone. But what is the opening? As in the lamp, so is it also in us: it is the eye and the ear. Suffer not a violent blast of wickedness to fall upon these, since it would extinguish the lamp, but close them up with the fear of God. The mouth is the door. Shut it, and fasten it, that it may both give light, and repel the attack from without. For instance, has any one insulted and reviled you? Do you shut the mouth; for if you open it, you add force to the wind. Do you not see in houses, when two doors stand directly opposite, and there is a strong wind, if you shut one, and there is no opposite draught, the wind has no power, but the greater part of its force is abated? So also now, there are two doors, your mouth, and his who insults and affronts you; if you shut your mouth, and dost not allow a draught on the other side, you have quenched the whole blast; but if you open it, it will not be restrained. Let us not therefore quench it.

And the flame is often liable to be extinguished even when no temptation assails it. When the oil fails, when we do not alms, the Spirit is quenched. For it came to you as an alms from God. Then He sees this fruit not existing in you, and he abides not with an unmerciful soul. But the Spirit being quenched, you know what follows, as many of you as have walked on a road in a moonless night. And if it is difficult to walk by night in a road from land to land, how is it safe in the road that leads from earth to heaven? Do you not know how many demons there are in the intervening space, how many wild beasts, how many spirits of wickedness? If indeed we have that light, they will be able to do us no hurt; but if we extinguish it, they soon take us captive, they soon rob us of everything. Since even robbers first extinguish the lamp, and so plunder us. For they indeed see in this darkness, since they do the works of darkness: but we are unaccustomed to that light. Let us not then extinguish it. All evil doing extinguishes that light, whether reviling, or insolence, or whatever you can mention. For as in the case of fire, everything that is foreign to its nature is destructive of it, but that kindles it which is congenial to it; whatever is dry, whatever is warm, whatever is fiery, kindles the flame of the Spirit. Let us not therefore overlay it with anything cold or damp; for these things are destructive of it.

But there is also another explanation. There were among them many indeed who prophesied truly, but some prophesied falsely. This also he says in the Epistle to the Corinthians, that on this account He gave "the discernings of spirits." [1 Corinthians 12:10] For the devil, of his vile craft, wished through this gift of grace to subvert everything pertaining to the Church. For since both the demon and the Spirit prophesied concerning the future, the one indeed uttering falsehood, and the other truth, and it was not possible from any quarter to receive a proof of one or the other, but each spoke without being called to account, as Jeremiah and Ezekiel had done, but when the time came they were convicted, He gave also the "discernings of spirits." Since therefore then also among the Thessalonians many were prophesying, glancing at whom he says, "Neither by word, nor by epistle, as from us, as that the day of the Lord is now present" [2 Thessalonians 2:2], he says this here. That is, do not, because there are false prophets among you, on their account prohibit also these, and turn away from them; "quench" them "not," that is, "despise not prophesyings."

Do you see that this is what he means by, "Prove all things"? Because he had said, "Despise not prophesyings," lest they should think that he opened the pulpit to all, he says, "Prove all things," that is, such as are really prophecies; "and hold fast that which is good. Abstain from every form of evil"; not from this or that, but from all; that you may by proof distinguish both the true things and the false, and abstain from the latter, and hold fast the former. For thus both the hatred of the one will be vehement and the love of the other arises, when we do all things not carelessly, nor without examination, but with careful investigation.

Source: Homily 11 on First Thessalonians

[AD 430] Marcus Eremita on 1 Thessalonians 5:19

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.Philoxenus of Mabbug: 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.

Source: Memra on the Indwelling of the Holy Spirit

[AD 523] Philoxenus of Mabbug on 1 Thessalonians 5:19

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. .

[AD 160] Shepherd of Hermas on 1 Thessalonians 5:20

Trust ye in the Lord, ye men of doubtful mind, for He can do all things, yea, He both turneth away His wrath from you, and again He sendeth forth His plagues upon you that are of doubtful mind. Woe to them that hear these words and are disobedient [1 Thess. 5:20]; it were better for them that they had not been born."

Source: The Shepherd of Hermas, Vision 4, 2[23]:6

[AD 220] Tertullian on 1 Thessalonians 5:20

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.

Source: Against Marcion Book V

[AD 215] Clement of Alexandria on 1 Thessalonians 5:21

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"

[AD 220] Tertullian on 1 Thessalonians 5:21

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.

Source: The Prescription Against Heretics

[AD 220] Tertullian on 1 Thessalonians 5:21

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."

Source: On the Veiling of Virgins

[AD 532] Pseudo-Dionysius the Areopagite on 1 Thessalonians 5:21

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."

[AD 155] Polycarp of Smyrna on 1 Thessalonians 5:22

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,61 and that ye be chaste and truthful. "Abstain from every form of evil." [1 Thess. 5:22] 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,63 he shall be defiled by idolatry, and shall be judged as one of the heathen.

Source: The Epistle of Polycarp to the Philippians

[AD 202] Irenaeus on 1 Thessalonians 5:23

For he will not possess in that case the likeness and appearance of angels, but of those souls in whom also he receives shape; just as water when poured into a vessel takes the form of that vessel, and if on any occasion it happens to congeal in it, it will acquire the form of the vessel in which it has thus been frozen, since souls themselves possess the figure.
); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ."

Source: Against Heresies Book II

[AD 220] Tertullian on 1 Thessalonians 5:23

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.

Source: Against Marcion Book V

[AD 220] Tertullian on 1 Thessalonians 5:23

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.

Source: On the Resurrection of the Flesh

[AD 220] Tertullian on 1 Thessalonians 5:23

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.

Source: On the Apparel of Women Book II

[AD 253] Origen of Alexandria on 1 Thessalonians 5:23

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.

Source: HOMILIES ON LUKE, FRAGMENT 205

[AD 253] Origen of Alexandria on 1 Thessalonians 5:23

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.”

Source: COMMENTARY ON MATTHEW 14.3

[AD 311] Methodius of Olympus on 1 Thessalonians 5:23

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,

Source: Methodius Discourse V. Thallousa

[AD 395] Gregory of Nyssa on 1 Thessalonians 5:23

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.

Source: ON PERFECTION

[AD 397] Ambrose of Milan on 1 Thessalonians 5:23

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.”

Source: CAIN AND ABEL 2.1.6

[AD 407] John Chrysostom on 1 Thessalonians 5:23

Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. For this reason we also first giving you counsel, then offer prayers for you. And this the Initiated know. But Paul indeed did this with good reason, having great confidence towards God, whereas we are confounded with shame, and have no freedom of speech. But because we were appointed to this we do it, being unworthy even to stand in His presence, and to hold the place of the lowest disciples. But because grace works even through the unworthy, not for our own sakes but for theirs who are about to be benefited, we contribute our parts.

"Sanctify you wholly," he says, and may "your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.

Source: Homily 11 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:24

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.

Source: Homily 11 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:25

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 you." 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.

Source: Homily 11 on First Thessalonians

[AD 220] Tertullian on 1 Thessalonians 5:26

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.

Source: On Prayer

[AD 407] John Chrysostom on 1 Thessalonians 5:26

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 you 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.

Source: Homily 11 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:27

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.

Source: Homily 11 on First Thessalonians

[AD 407] John Chrysostom on 1 Thessalonians 5:28

And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot. And often when a slave is scourged, and adjures by God and His Christ, and says, "So may you die a Christian," yet no one gives heed, no one regards it; but if he adjures him by his own son, immediately, though unwilling, and grinding his teeth, he gives up his anger. Again, another being dragged and led away through the middle of the market-place, in the presence both of Jews and Greeks, adjures him that leads him away with the most fearful adjurations, and no one regards it. What will not the Greeks say, when one of the faithful adjures a faithful man and a Christian, and no regard is paid to it, but we even despise him.

Will you allow me to tell you a certain story which I myself have heard? For I do not say it of my own invention, but having heard it from a person worthy of credit. There was a certain maid-servant united to a wicked man, a vile run-away slave; she, when her husband having committed many faults was about to be sold by her mistress; (for the offenses were too great for pardon, and the woman was a widow, and was not able to punish him who was the plague of her house, and therefore resolved to sell him; then considering that it was an unholy thing to separate the husband from the wife, the mistress, although the girl was useful, to avoid separating her from him, made up her mind to sell her also with him;) then the girl seeing herself in these straits, came to a venerable person who was intimate with her mistress, and who also told it to me, and clasping her knees, and with a thousand lamentations, besought her to entreat her mistress in her behalf; and having wasted many words, at last she added this also, as thereby especially to persuade her, laying on her a most awful adjuration, and the adjuration was this, "So may thou see Christ at the Day of Judgment, as you neglect not my petition." And having so said, she departed. And she who had been entreated, upon the intrusion of some worldly care, such as happens in families, forgot the matter. Then suddenly late in the afternoon, the most awful adjuration came into her mind, and she felt great compunction, and she went and with great earnestness asked, and obtained her request. And that very night she suddenly saw the heavens opened, and Christ Himself. But she saw Him, as far as it was possible for a woman to see Him. Because she at all regarded the adjuration, because she was afraid, she was thought worthy of this vision.

And these things I have said, that we may not despise adjurations, especially when any entreat us for things that are good, as for alms, and for works of mercy. But now poor men, who have lost their feet, sit and see you hastening by, and when they cannot follow you with their feet, they expect to detain you, as with a kind of hook, by the fear of an adjuration, and stretching out their hands, they adjure you to give them only one or two pennies. But you hasten by, though adjured by your Lord. And if he adjure you by the eyes either of your husband, who is gone abroad, or of your son, or your daughter, immediately you yield, your mind is transported, you are warmed; but if he adjure you by your Lord, you hasten by. And I have known many women who, hearing indeed the name of Christ, have hastened by; but being commended for their beauty by those who came to them, have been melted and softened, and have stretched out their hand.

Yea thus they have reduced suffering and wretched beggars to this, even to deal in making sport! For when they do not touch their souls by uttering vehement and bitter words, they have recourse to this way by which they delight them exceedingly. And our great wickedness compels him that is in calamity or is straitened by hunger, to utter encomiums upon the beauty of those who pity him. And I wish this were all. But there is even another form worse than this. It compels the poor to be jugglers, and buffoons, and filthy jesters. For when he fastens on his fingers cups and bowls and cans, and plays on them as cymbals, and having a pipe, whistles on it those base and amorous melodies, and sings them at the top of his voice; and then many stand round, and some give him a piece of bread, some a penny, and others something else, and they detain him long, and both men and women are delighted; what is more grievous than this? Are not these things deserving of much groaning? They are indeed trifling, and are considered trifling, but they engender great sins in our character. For when any obscene and sweet melody is uttered, it softens the mind, and corrupts the very soul itself. And the poor man indeed who calls upon God, and invokes a thousand blessings upon us, is not vouchsafed a word from you; but he who instead of these things introduces sportive sallies, is admired.

And what has now come into my mind to say to you, that I will utter. And what is this? When you are involved in poverty and sickness, if from no other quarter, at least from those who beg, who wander through the narrow streets, learn to give thanks to the Lord. For they, spending their whole life in begging, do not blaspheme, are not angry, nor impatient, but make the whole narrative of their beggary in thanksgiving, magnifying God, and calling Him merciful. He indeed that is perishing with hunger, calls Him merciful, but you who are living in plenty, if you cannot get the possessions of all, call Him cruel. How much better is he! How will he condemn us! God has sent the poor through the world, as common teachers in our calamities, and consolation under them. Have you suffered anything contrary to your wishes? Yet nothing like what that poor man suffers. You have lost an eye, but he both his. You have long labored under disease, but he has one that is incurable. You have lost your children, but he even the health of his own body. You have suffered a great loss, but you are not yet reduced to supplicate from others. Give thanks to God. You see them in the furnace of poverty, and begging indeed from all, but receiving from few. When you are weary of praying, and dost not receive, consider how often you have heard a poor man calling upon you, and hast not listened to him, and he has not been angry nor insulted you. And yet thou indeed actest thus from cruelty; but God from mercy even declines to hear. If therefore thou, yourself from cruelty not hearing your fellow-servant, expectest not to be found fault with, do you find fault with the Lord, who out of mercy does not hear His servant? Do you see how great the inequality, how great the injustice?

Let us consider these things constantly, those who are below us, those who are under greater calamities, and so we shall be able to be thankful to God. Life abounds with many such instances. And he who is sober, and willing to attend, gains no small instruction from the houses of prayer. For on this account the poor sit before the vestibule both in the churches and in the chapels of the Martyrs, that we may receive great benefit from the spectacle of these things. For consider, that when we enter into earthly palaces, we can see nothing of this kind; but men that are dignified and famous, and wealthy and intelligent, are everywhere hastening to and fro. But into the real palaces, I mean the Church, and the oratories of the Martyrs, enter the demoniacs, the maimed, the poor, the aged, the blind, and those whose limbs are distorted. And wherefore? That you may be instructed by the spectacle of these things; in the first place that if you have entered drawing after you any pride from without, having looked upon these, and laid aside your arrogance, and become contrite in heart, so you may go in, and hear the things that are said; for it is not possible that he who prays with an arrogant mind should be heard. That when you see an aged man, you may not be elated at your youth, for these old men were once young. That when you boast highly of your warfare, or your kingly power, you may consider that from these are sprung those who have become illustrious in kings' courts. That, when you presume upon your bodily health, taking heed to these, you may abate your lofty spirit. For the healthy man who continually enters here will not be highminded on account of his bodily health; and the sick man will receive no slight consolation.

But they do not sit here only on this account, but that they may also make you compassionate, and you may be inclined to pity; that you may admire the lovingkindness of God; for if God is not ashamed of them, but has set them in His vestibules, much less be thou ashamed; that you may not be highminded on account of palaces upon earth. Be not ashamed, when called upon by a poor man; and if he should draw near, if he should catch your knees, shake him not off. For these are certain admirable dogs of the Royal Courts. For I do not call them dogs as dishonoring them — far be it — but even highly commending them. They guard the King's court. Therefore feed them. For the honor passes on to the King. There all is pride — I speak of the palaces on earth — here all is humility. You learn especially from the very vestibules that human beings are nothing. From the very persons who sit before them, you are taught that God delights not in riches. For their sitting and assembling there is all but an admonition, sending forth a clear voice regarding the nature of all men, and saying that human things are nothing, that they are shadow and smoke. If riches were a good, God would not have seated the poor before His own vestibule. And if He admits rich people also, wonder not for He admits them not on this account, that they may continue rich, but that they may be delivered from their encumbrance. For hear what Christ says to them, "You cannot serve God and Mammon" [Matthew 6:24]; and again, "It is hard for a rich man to enter into the kingdom of heaven"; and again, "It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of heaven." [Matthew 19:23-24] On this account He receives the rich, that they may hear these words, that they may long for the eternal riches, that they may covet things in heaven. And why do you wonder that He does not disdain to seat such at His vestibules? For He does not disdain to call them to His spiritual Table, and make them partakers of that Feast. But the maimed and the lame, the old man that is clothed in rags and filth, and has catarrh, comes to partake of that Table with the young and the beautiful, and with him even who is clothed in purple, and whose head is encircled with a diadem — and is thought worthy of the spiritual Feast, and both enjoy the same benefits, and there is no difference.

Does then Christ not disdain to call them to His Table with the king (Emperor) — for both are called together — and you perhaps disdain even to be seen giving to the poor, or even conversing with them? Fie upon your haughtiness and pride! See that we suffer not the same with the rich man formerly. He disdained even to look upon Lazarus, and did not allow him to share his roof or shelter, but he was without, cast away at his gate, nor was he even vouchsafed a word from him. But see how, when fallen into straits, and in want of his help, he failed to obtain it. For if we are ashamed of those of whom Christ is not ashamed, we are ashamed of Christ, being ashamed of His friends. Let your table be filled with the maimed and the lame. Through them Christ comes, not through the rich. Perhaps you laugh at hearing this; therefore, that you may not think it is my word, hear Christ Himself speaking, that you may not laugh, but shudder: "When you make a dinner or a supper, call not your friends nor your brethren, nor your kinsmen, nor rich neighbors; lest haply they also bid you again, and a recompense be made you. But when you make a feast, bid the poor, the maimed, the halt, the blind; and you shall be blessed; because they have not wherewith to recompense you: for you shall be recompensed in the Resurrection of the just." [Luke 14:12-14] And greater is your glory even here, if you love that. For from the former class of guests arise envy, and malice, and slanders, and revilings, and much fear lest anything unbecoming should occur. And you stand like a servant before his master, if those who are invited are your superiors, fearing their criticism and their lips. But in the case of these there is nothing of this sort, but whatever you bring them, they receive all with pleasure; and ample is the applause, brighter the glory, higher the admiration. All they that hear do not so much applaud the former, as the latter. But if you disbelieve, you who are rich, make the trial, you who invite generals and governors. Invite the poor, and fill your table from them, and see if you are not applauded by all, if you are not loved by all, if all do not hold you as a father. For of those feasts there is no advantage, but for these heaven is in store, and the good things of heaven — of which may we all be partakers, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 11 on First Thessalonians