Lecture 2 — Exhortations

^5:14^ And we beseech you, brethren, rebuke the unquiet: comfort the feeble minded: support the weak: be patient towards all men. [n. 125]

^5:15^ See that none render evil for evil to any man: but ever follow that which is good towards each other and towards all men. [n. 127]

^5:16^ Always rejoice. [n. 129]

^5:17^ Pray without ceasing. [n. 130]

^5:18^ In all things give thanks, for this is the will of God in Christ Jesus concerning you all. [n. 131]

^5:19^ Do not extinguish the Spirit. [n. 132]

^5:20^ Do not despise prophecies. [n. 134]

^5:21^ But prove all things: hold fast that which is good. [n. 135]

^5:22^ From all appearance of evil, refrain yourselves.

^5:23^ And may the God of peace himself sanctify you in all things: that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ. [n. 136]

^5:24^ He is faithful who has called you, who also will do it. [n. 138]

^5:25^ Brethren, pray for us. [n. 139]

^5:26^ Salute all the brethren with a holy kiss.

^5:27^ I charge you by the Lord that this epistle be read to all the holy brethren.

^5:28^ The grace of our Lord Jesus Christ be with you. Amen.

125. Earlier he showed them how they ought to remain subject to their bishops. Here he makes the same point from another point of view.

And concerning this he does two things.

He first teaches how bishops should act toward their priests,

and second, he teaches them in general how they ought to behave towards everyone, at see that none.

126. It should be understood that the concern of bishops should be directed toward two things, that is, to prevent others from sinning and to safeguard themselves in this respect.

In treating the first point, Paul does three things; because there are three ways in which persons subject to authority may fail: first, in action; second, in the will; third, in virtue.

They fail in action when they give themselves over to the act of sinning; and then they ought to be corrected. And, although they ought to be corrected concerning every sin, they should be corrected especially with respect to the sin of idleness, and so Paul remarks: rebuke the unquiet. We were not idle when we were with you (2 Thess 3:7). Question your neighbor before you threaten him (Sir 19:17).

Their will may be at fault if no great tasks are undertaken because they are despondent as a result of their adversities and their earlier sins. Consequently Paul says, comfort the feeble minded. A person is considered feeble minded if he has no courage for great things because he is afraid of failing. Say to those who are of a fearful heart, be strong, fear not (Isa 35:4). Your words have upheld him who was stumbling (Job 4:4).

They fail in virtue whenever they sin because of weakness or are halfhearted in a good act; and these people need to be encouraged. So Paul remarks, support, that is, befriend in all charity, the weak, for their power is weak for resisting evil or for doing caritable works. We who are strong ought to bear with the failings of the weak (Rom 15:1).

A bishop ought to guard himself against a fault of any kind, and mainly against impatience, for he is bearing the fall burden of the group. I am not able to carry all this people alone, the burden is too heavy for me (Num 11:14). Hence he says, be patient towards all men. Good sense makes a man slow to anger (Prov 19:11). They shall be well treated, that they may show that the Lord our God is righteous (Ps 91:15).

127. Then, when Paul says: see that none, he shows them in general how they ought to behave towards everyone.

And concerning this, he does two things:

first, he shows how everyone should behave in certain matters;

second, he shows how they should behave in all things, at but prove all things.

In regards to the first, he makes three points:

first, he shows how they ought to behave towards their fellow men;

second, how to behave in matters that pertain to God, at always rejoice;

third, how to conduct themselves with respect to his gifts, at do not extinguish.

128. They should not be mean to their fellow men but should try to be kind to them. Paul says that earlier I spoke in particular, but now I say this in general: see that none render evil for evil to any man. If I have requited my friend with evil let the enemy pursue me (Ps 7:4).

On the other hand, repayment is frequently sought before a judge.

I wish to point out that the moral act is specified by the intended end. The intention, however, can be of two kinds, that is, either the mere misfortune of someone may be desired, and this is illicit because of the evil character of revenge: or the act may be aimed at the good of correction or of that of justice and the protection of the public interest. And, in this case, it does not render evil for evil but rather good, which is the corrective for evil.

Concerning the second point, Paul says, but ever follow that which is good towards each other and towards all men. And he says **follow **and not do, for it is you who must seek opportunity for doing good to your neighbor without waiting for him to supply you with an opportunity for doing good to him. Seek peace, and pursue it (Ps 34:14). Do not be overcome by evil (that is, so that you be attracted by it for doing wrong) but overcome evil with good (Rom 12:21). As we have opportunity, let us do good to all men (Gal 6:10).

129. Then when Paul says, always rejoice, he shows how they ought to behave towards God; and he mentions three things.

First, to rejoice in him; and so Paul says,** always rejoice**, that is, in God; for whatever evil might occur, it is incomparable to the goodness which is God. Hence, no evil ought to interrupt it, and so Paul insists: always rejoice.

130. Second, to pray for the blessings they want to receive. Paul urges, **pray without ceasing. They ought always to pray and not lose heart (Luke 18:1).

How is this possible? It may happen in three ways. First, that person who does not neglect the appointed hours for prayer, prays always. You shall eat at my table always (2 Sam 9:7).

Second, to pray always means to pray continuously. But then prayer is considered under the aspect of the effect of the prayer. For prayer is the unfolding or expression of desire; for when I desire something, then I ask for it by praying. So prayer is the petition of suitable things from God; and so desire has the power of prayer. O Lord, you will hear the desire of the meek (Ps 10:17). Therefore, whatever we do is the result of a desire; so prayer always remains in force in the good things we do; for the good things we do flow forth from the desire of the good. There is a commentary on this verse pointing out: he does not cease praying, who does not cease doing good.

A third way by which it is possible to pray without ceasing is through the giving of alms which may be a sort of cause of continual prayer. In the lives of the fathers we read: he who gives alms is the one who always prays, for the person who receives alms prays for you even when you are asleep.

131. The third thing he mentions is to offer thanks for those blessings already received, hence Paul says: in all things, that is, in good times and in bad times, give thanks. We know that in everything God works for good for those who love him (Rom 8:28). Abounding in thanksgiving (Col 2:7). With thanksgiving (Phil 4.6). For this is the will of God in Christ Jesus concerning you all. Who desires all men to be saved and to come to the knowledge of the truth (1 Tim 2:4).

132. Then when he says, do not extinguish the Spirit, he shows them how they are to regard the gifts of God.

First, Paul shows that they must not curtail them;

second, that they must not have a disdain for the gifts of God, at do not despise prophecies.

133. The Holy Spirit is a divine, incorruptible and eternal person; and so he cannot be extinguished in his own substance. Nevertheless someone is said to quench the Spirit, in one way, by extinguishing the ardor for the Spirit either in himself or in somebody else. Be aglow with the Spirit (Rom 12:11). For when somebody wishes to do something generous as a result of the impulse of the Holy Spirit, or even when some generous inclination arises, and the person impedes it, he extinguishes the Holy Spirit. You always resist the Holy Spirit (Acts 7:51).

In another way one may extinguish the Holy Spirit by mortal sin. For the Holy Spirit always abides in himself; but he abides in us when he makes us abide in him. But when somebody commits a mortal sin, the Holy Spirit does not abide in him. For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness (Wis 1:5).

A third way in which one may extinguish the Spirit is by concealing him; this is meant to imply that if you have the gift of the Spirit, make use of it for the benefit of your neighbors. Hidden wisdom and unseen treasure, what advantage is there in either of them? (Sir 20:30). Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house (Matt 5:15).

134. Do not despise prophecies. For some among these people were gifted with prophecies but were considered insane by them. Earnestly desire the spiritual gifts, especially that you may prophesy (1 Cor 14:1). Or else prophecies may be understood as divine doctrine; for those who explain divine doctrine are called prophets. In this case, do not despise the words of God and preachers. For the word of the Lord has become for me a reproach and derision all day long (Jer 20:8).

135. Then when he says, but prove all things, he shows how they ought to behave towards everything; and one piece of advice is that they should make use of discretion in all matters. Your reasonable service (Rom 12:1). In this matter there should be a careful examination of the election of the good, and the rejection of the evil.

In treating the first point Paul says, do not despise prophecies, nevertheless, prove all things, that is, those which are dubious; for matters that are evident do not require examination. Do not believe every spirit (1 John 4:1). Does not the ear try words? (Job 12:11).

Concerning the second, he says, hold fast that which is good. For a good purpose it is always good to be made much of (Gal 4:18).

In regard to the third point, Paul says of evil: from all appearance of evil, refrain yourselves. He knows how to refuse the evil and choose the good (Isa 7:15). And he says, all appearance, because we are obliged to avoid even those actions which only have the appearance of evil, that is, which we cannot perform in the sight of men without causing scandal.

136. Then, when Paul says: and may the God of peace himself, he interjects a prayer;

and he does three things.

First, he prays on their behalf;

second, he indicates that his prayer will be heard;

and finally, he issues special admonitions.

137. Paul says, I have given my advice; but remember that nothing will come of it unless God gives you grace. Therefore, may the God of peace himself sanctify you. I am the Lord who sanctifies you (Lev 22:32). In all things, that you may be totally holy, and this in order that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.

On account of these words, certain people maintained that the spirit in man is one element and the soul another, thus positing two souls in man, that is, one which animates the body and another which carries on the function of reasoning. These opinions are rejected in the Church’s teaching.

For it should be realized that these two elements do not differ essentially, but only by reason of the powers present in them. There are certain powers in our soul which are linked to bodily organs, such as the powers of the sensitive part of the soul. And there are other powers which are not linked to bodily organs, but function apart from the body, insofar as they are the powers of the intellectual part of the soul. The latter powers are regarded as spiritual powers in that they are immaterial and separated in some manner from the body in that they are not functions of the body but are referred to as the mind. Be renewed in the spirit of your minds (Eph 4:23). Yet it is called the soul insofar as it animates the body, for this is proper to it.

Paul speaks here in a specific sense. Now there are three elements involved in sin: reason, the sensitive appetite, and the actual actions of the body. Paul is anxious that all three of these areas be free of sin. Since he wants reason to be free of sin, he says: that your whole spirit, that is, your mind, may be preserved. For in every sin, reason is corrupted in the sense that every bad person is in some way ignorant. There should be no sin in the sensitive appetite either, and Paul refers to this when he says: and soul. Nor should there be sin in the body, and so Paul adds: and body.

This, however, is achieved when the body is preserved immune from sin. Paul also says: blameless, instead of not without sin which may be attributed only to Christ; but to be blameless may also be said of those who, although they may commit venial sins, nevertheless have not committed grave sins by which their fellow men may be scandalized. Walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). And Paul adds, in the coming of our Lord Jesus Christ, that is, persevering until the end of life.

Or, perhaps the word whole Spirit may refer to the gift of the Holy Spirit, as if implying: may the gift of the Holy Spirit, which you have, be unimpaired.

138. Then when Paul says: he is faithful who has called you, he expresses the hope that his prayer will be heard, as if saying: it will come about as I hope, for he who calls you will do it, that is, he will accomplish it. The Lord is faithful in all his words (Ps 145:13). And those whom he called he also justified (Rom 8:30).

139. Finally, Paul adds certain familiar admonitions as when he urges prayer: pray; and mutual peace: salute all the brethren with a holy kiss, not a treacherous kiss as that of Judas (Matt 26:49), nor a passionate kiss like that of the lustful woman (Prov 7:13).

I charge you by the Lord that this epistle be read to all the holy brethren. Paul feared that those in charge of the assembly might suppress it because of some of the things contained in it. The people curse him who holds back grain, but a blessing is on the head of him who sells it (Prov 11:26).

Finally, he concludes the letter with a salutation.