Commentary on the First Epistle to the Thessalonians

Paul, and Silvanus, and Timothy, to the Church of the Thessalonians in God our Father, and in the Lord Jesus Christ, grace to you and peace.

The letter indeed contains the names of three bishops, but the sense and words are of the Apostle alone. For because they rejoice with common joy at their progress, by common consent the epistle is written to the people in the exaltation of God the Father, and of the Lord Jesus Christ, wishing them peace and grace.

We give thanks to God always for you all, making mention of you in our prayers, without ceasing, remembering your work of faith and labor of love, and the expectation of our Lord Jesus Christ, before God and our Father. Since all good things are from God, therefore they first render thanks to him for their progress, to him who deigned not only to give his gift to men set under sin, but to adopt these as sons, at the same time helping them to endure all destructions, that they might become worthier. Wherefore they say they remember these in their prayers, because they were growing frequent in the work of faith beyond the other Churches; that by the nod of God they might perfect the work begun, ready in zeal of charity, and patience, and hope of the Lord's coming before God, who deigned to make his Son incarnate for the salvation of mankind. For it is the pleasure of God, if there be progress in Christ.

Knowing, brethren beloved of God, your election

because our Gospel was not to you in word only, but also in power, and in the Holy Spirit, and in much fullness, as you know what manner of men we were among you for your sake. They signify that they were humble among them, that they might give them a form of gentleness, not that great things were lacking which might exhort them to faith; because the power of signs and wonders furnished strength to the evangelical doctrine, in the Holy Spirit, that is, not in fantasy, but in the truth of fullness; so that help was lacking to no necessity; but the grace appeared superabundant both in doctrine, and in conduct, and in the healing of the sick; so that the perfect work of the Holy Spirit might appear in the Churches of the Thessalonians, that seeing themselves in nothing inferior to the Churches of the Jews, they might rejoice in the gift of God, who deigned to make them partakers of the promise of Abraham.

you became imitators of us, and of the Lord himself, receiving the word in much affliction with joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia. Desirous of belief, they endured the reproaches and injuries suffered from their own fellow-citizens, in confidence of things to come. Whence they are called emulators of the apostles, and of the Lord himself; because the Lord too suffered the same things from the Jews, and the apostles, following the faith of God, suffered persecutions, rejoicing that they were counted worthy to suffer reproach for the name of the Lord, knowing that great rewards were promised for these things; for a servant is proved fitting when for love of his master he offends his master's enemies. Mindful of this, they rejoiced in hope of the promise amid affliction.

Therefore it is a great exhortation to progress, when he says they became like Christ and the apostles, to furnish a pattern to the other believers in those places where their fame was traveling.

For from you the word of the Lord has been spread abroad not only in Macedonia and Achaia, but your faith which is toward God has gone forth into every place. This is like what he also says to the Romans, when he says: For your faith is proclaimed in the whole world. But in these it is more; because not only their faith, but the work of their faith, has come into every place.

So that we have no need to say anything.

For they themselves report concerning us what manner of entrance we had unto you: and how you turned to God from idols, to serve the living and true God, and to await his Son from heaven, whom he raised from the dead, Jesus, who delivered us from the wrath to come. They say that the fame of their entrance and conduct together with the preaching of the Gospel had spread so widely that there was no need to speak of it; for it is superfluous to tell things that are known. For it had reached all round about; so that others too reported with what devotion they had received the apostles.

And because they had been more ready for all the things they had heard from them, forsaking the dead gods: they were awaiting Christ from heaven, whom they had heard died for the cause of human salvation, and rose again, death being conquered, and was taken up with his flesh into the heavens, a cloud ministering, to the confusion of the wise of the world, who, having considered worldly things, think, because the nature of flesh is heavy, that it cannot be lifted up to the heavens. This comes about by the working of the Holy Spirit, that the wise sons of earth may blush.

For you yourselves know, brethren, our entrance unto you, that it was not in vain: but having before suffered many things, and been shamefully treated, as you know, at Philippi, we used boldness in our God to speak unto you the Gospel of God in much conflict. This affliction, which he now mentions, he suffered at Philippi with Silas because of the spirit of divination which he had cast out of the girl, as has already been said in its place. To this affliction he did not yield, but was found the stronger, in that he dared to preach, nor feared to speak, in hope indeed of the promised reward; that these too might be secure in persecutions, rejoicing on account of the reward to come. This, then, he says is the sign of a devoted and faithful preacher, if in affliction he does not fear to speak the word of God, signifying that he is vain who suffers dread of preaching under present terror.

For he who is secure of the promised hope does not yield, that he may be crowned.

For our exhortation was not of deceit, nor of uncleanness, nor in guile, but as we were approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who tries our hearts. He says this on account of the false apostles, who, not being sent, preached in guile and deceit, that they might circumvent the Gentiles into serving the law of works. But this man proves by many things that he preaches as one chosen and sent; because both in afflictions he was found the stronger, and in conduct blameless; so that there was nothing in this that might seem less worthy of God, signs following after. For some preached Christ for gain's sake, serving the favor of men; because they were also more remiss in rebuking, since indeed they had no authority, and were weak in tribulation; because their speech was not from the heart, but in deceit. For everyone who does anything without hope, when tribulation arises, succumbs.

For neither at any time did we behave ourselves with words of flattery, as you know, nor in an occasion of covetousness; God is witness. Now he opens what he had signified above, when he says: Not in an occasion of covetousness, giving God as witness, because he did this from the heart, not in hypocrisy, as though disdaining a little that perhaps more might be offered. Whence he also appeals to them, knowing and approving that he had flattered no one; for the false apostles wished the appearance of covetousness to be given to them, so that by that very occasion, seeing the true apostles receive all that was brought, they themselves might, without envy, plunder simpler folk.

Nor seeking glory of men, neither from you, nor from others; when we might have been burdensome, as the apostles of Christ.

He so aggravates the case of the false apostles that he says he refused it, even though it was lawful for him to require deference, to check those who had neither the ability nor the shame, and yet demanded honor for themselves; for they wished to commend themselves rather than the doctrine of God. But the Apostle, who sought glory not for the present, but in the future, made himself humble, that the preaching of God might be exalted.

But we were as little children in the midst of you, as if a nurse should cherish her own children; so, longing for you, we were pleased to impart to you not only the Gospel of God, but also our own souls; because you were become most dear to us. He shows how great an affection he had toward them (which, because it is true, he wishes to be proved not so much by words as by deeds; for deceit can lie hidden in words), that, provoked by these exhortations, the apostles might have their whole mind set on love.

For you remember, brethren, our labor and toil, working night and day, that we might not burden any of you. This is what he says in the Acts of the Apostles. "All things," he says, "that were necessary for me, and for those who were with me, these hands have supplied." Whence also in another epistle he says: He who does not work, let him not eat. And this is against the false apostles; that those who idly ate pretended to be preachers. That he might therefore give an example of how the Christian life should be governed, and expose the impostors, he pressed on with human labor, casting the false apostles into shadow: moreover because those who press on with labor turn away from evil thoughts, occupying their mind, and keeping it from dangers.

We preached to you the Gospel of God, you are witnesses, and God, how holily and justly, and without blame we behaved ourselves toward you who believe, as you know: and how, toward each one of you, as a father his children, we exhorted you, and consoled, and adjured you, to this end, that you would walk worthy of God, who called you into his own kingdom and glory. These things are plain; for he reminds them how they believed under his preaching, and what manner of man they experienced him to be, and what precepts he gave to them; that they might become worthy of God, who called them from earth to heaven, that he might rouse their joy.

for this cause we also give thanks to God without ceasing, that when you had received from us the word of hearing of God, you received it not as the word of men, but, as it truly is, the word of God, which also works in you who have believed. They render thanks to God, who opened their understanding to receive his Gospel. For it is the glory of preachers when the hearers believe readily; for they received the word with such devotion that they proved they had understood it to be the doctrine of God.

For you, brethren, became imitators of the Churches of God which are in Judea, in Christ Jesus; because you also suffered the same things from your own countrymen, as they also did from the Jews, who both killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adverse to all men, forbidding us to speak to the Gentiles that they may be saved, to the end that they may always fill up their sins; but the wrath of God has come upon them to the end. He complains of the impiety and unbelief of the faithless Jews, who are enemies not only of their own salvation, but also of others', forbidding them to believe and be saved, parricides from the beginning; for they ought at least to have spared the common Lord, they who spared not their fellow-servants and their own leaders: so that their sins may be filled up to such a degree that they may never deserve to obtain mercy.

Therefore he says the Thessalonians suffered the same things from their own fellow-citizens, having imitated the patience of the saints, and of our Lord Jesus Christ: the authors of which crime he brings forward as the Jews, that it may be recognized both how great is the glory that they deserve who suffer for the name of the Lord, and what vengeance is prepared for the hostile and unfaithful.

But we, brethren, being taken from you for a short time, in presence, not in heart, hastened the more abundantly to see your face with great desire.

Wherefore we wished to come to you, I Paul indeed, both once and again, but Satan hindered us. They say they were torn from them not in spirit, but in body; for charity is not divided, nor separated: but for the sake of greater instruction they say they desire to see their face also. For in divine matters the mere articulations of speech fall short of comprehending the things that can be said; nor does a day suffice with the pen for what can be uttered in one hour; not to mention that there are certain mysteries of our religion which, because of carnal minds, lest they suffer scandal, ought not easily to be published: because not all things are to be said to all, but the things said are to be moderated according to each one's capacity, differently to the untaught, differently to the grounded.

For this reason the bodily presence is required; because thus the truth of charity is drawn out. For although charity is not divided, yet the absence of the body creates longing: finally, by kiss and embrace the will of souls is fulfilled. To this he asserts Satan was a hindrance, who even stretched out opposing hands against the apostles; lest the reason of truth should be opened to men. For he inflamed the minds of the faithless, that they might detain them with stripes and chains; lest they should speak the word of God. For the elders of the Jews said to the apostles: Did we not straitly charge you that you should not speak in this name to any man? But because what is not of God cannot stand, the hindrances of Satan are dissolved.

For what is our hope, or joy, or crown of glory? Is it not you, before our Lord Jesus Christ at his coming? For you are our glory and joy. It is manifest that the perfection of disciples is the joy and crown of the teacher. For these are they who shall bring forth the labors of their fruits; for the fruit of a teacher is an obedient disciple, whose good conduct, while it profits the teacher, brings forth the fruit of his labor. For the labor of the disciple in good work gives a crown to the teacher, with Christ as judge.

Wherefore, no longer enduring, we thought it good to be left at Athens alone: and we sent Timothy our brother, and fellow-worker of God in the Gospel of Christ, to this end, that he might confirm you, and exhort you concerning your faith, that no one be moved amid these afflictions. For you yourselves know that we are appointed to this; for when we were with you also, we told you before that we should suffer tribulation, as it has come to pass, and you know. He expressed the reasons for the desire mentioned above. For that reason they wished to be present with them, to strengthen their minds; lest any of them should suffer scandal from the afflictions of the apostles, that though they wrought such great signs, they might sometimes be weakened; humbled so as to be subjected to stripes and chains.

To excuse this matter he attests that Timothy was sent, a fit teacher, who might show that the merits of Christians grow from this, if, suffering for the name of the Lord, they give thanks, from whom they await the reward of this thing, and at the same time pour forth prayers to God, that they might be steadfast. This persecution they had foretold that they should suffer; that, by declaring that they had foreknowledge of this matter, they might prove that, though they could escape and avoid these injuries, since great hope lies in these things, he says they suffer things inflicted gladly.

For this cause I also, no longer enduring, sent to know your faith; lest by some means the tempter might have tempted you, and our labor should be in vain. He says this on account of certain persons who might be seduced by the cunning of Satan; because in every people there is a part firm and a part weak, for whose sake he was anxious, lest he lose the fruit of their belief. And because he could not endure longer not to know for certain what was going on concerning them, he sent Timothy, a bishop appointed by himself, from whom he could know for certain.

But now that Timothy has come to us from you, and has told us your faith and charity: and that you have good remembrance of us always, desiring to see us, as we also to see you; therefore, brethren, we were comforted in you, in all our necessity and affliction, through your faith; for now we live, if you stand fast in the Lord. He declared why he writes to them with a joyful tone; for since the messenger came, and declared the firmness of their devotion in faith and love, the Apostle, made glad by their common harmony, writes to them, having a secure hold on the fruit of their faith and good conduct.

For what thanksgiving can we render to God for you, for all the joy wherewith we rejoice for your sakes before our God, night and day praying most abundantly, that we may see your face, and may supply what is lacking to your faith. He says nothing worthy enough to compensate for the salvation gained of the Gentiles. And since they had advanced themselves by perseverance in faith and by conduct of a better life, he desires all the more to see them; that they might learn the things that pertain to their perfection, namely the mysteries of spiritual things, which cannot easily be made public; that they might know who and how immense is he whom they hoped for as judge. For it is one thing to receive faith, and another to receive an exposition of faith; for one is a discussion concerning the nature of the Father and the Son, and another concerning the persons.

The Father is unbegotten, but the Son begotten: as far as pertains to the persons it seems different, though there is an undivided unity of nature; for the unity is not in person, but in substance: but let the Holy Spirit not be thought degenerate because he is placed third. For he who has no doubt concerning the second person also admits the third.

Now may God himself, our Father, and our Lord Jesus Christ, direct our way unto you.

He asks that his journey be arranged in complete order, first by God the Father; because from him are all things: then by the Lord Jesus Christ, through whom are all things; that the power and providence of the Father and the Son may commend his coming, and that it may become acceptable to his hearers, and the hindrances of the devil be loosed for the directing of his journey.

may the Lord make you increase and abound in charity toward one another, and toward all, even as we also toward you, to confirm your hearts unblamable in holiness before God and our Father, at the coming of our Lord Jesus Christ with all his saints. That he might increase his own joy, wherewith he rejoices for them, he wishes them to be multiplied in all good things; that coming to them, he may find in them more that is worthy of praise than he had heard from Timothy; that they may be found blameless with the saints in the charity of God the Father, and at the coming of our Lord Jesus Christ, when the examination before his tribunal shall begin to approve each one. He calls him God because of the terror of his majesty: but Father because of the kindness by which he deigns to adopt as sons those who believe in him, which will be manifested at the coming of the Lord.

Furthermore then, brethren, we beg and beseech you in the Lord Jesus, that as you have received from us how you ought to walk, and to please God, as also you do walk, that you would abound the more. This is what I said above, that to increase his joy he wants them to grow in good works according to the apostolic mandates.

For you know what commandments I gave you through our Lord Jesus. For this is the will of God, your sanctification, that you abstain from fornication, and that everyone of you know how to possess his vessel in sanctification and honor; not in the passion of desire, as the Gentiles who know not God: and that no one overreach, or defraud his brother in business; because the Lord is the avenger of all these things, as we also told you before, and testified. Although he praises them throughout the whole epistle, yet he warns them lest by some surprise they be led into unlawful things, and incur the vengeance which they have learned to be an avenger of evils: knowing that this pleases God, if they keep their bodies uncontaminated, but also deal simply with the brethren; lest, found like the Gentiles, they be disowned from the title of adoption.

For God has not called us unto uncleanness, but unto sanctification. Wherefore he who despises these things, does not despise man, but God, who has also given his Holy Spirit unto us. That he might bind them more firmly to what he teaches, he interposes the person of God, saying: He does not despise man, who disregards the precepts, but God. He says that God gave us the Holy Spirit for this purpose, that we might live holily; because the Holy Spirit does not dwell in a body subject to sins (Wisdom I, 4).

But concerning brotherly love we have no need to write to you; for you yourselves are taught of God to love one another.

For indeed you do this toward all the brethren throughout all Macedonia. Even while praising them for doing this, he yet admonishes them to do it the more fully; for he signifies that those whom he says are taught by God himself ought to be readier in brotherly love. For because of great love God had mercy on us, and having become imitators of him, we show ourselves not undeservedly adopted by God as sons.

But we exhort you, brethren, that you abound more; and that you study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; that you may walk honestly toward them that are outside, and that you may have need of nothing. Again he exhorts the same things, that with deliberate effort they abound in good acts; that he might signify that this is truly what pleases God, he admonishes this frequently. For the path of justice must be held, that mercy may rightly be reached; that those who are of lesser substance may work with their hands; that by this very intention they may be lifted from vulgar unrest and depraved thought, so that their discipline may be praised even by unbelievers, and they may be able to be provoked to faith.

But we would not have you ignorant, brethren, concerning them which sleep; that you sorrow not, even as others who have no hope.

For if we believe that Jesus died and rose again, so also God will bring with him those who have slept through Jesus. The reasoning is plain, because if the resurrection of the dead is believed to be future, those who depart with the sign of the cross are not to be mourned. But truly to be mourned are the unbelievers, who pass hence into hell; that they may learn true what they were unwilling to believe. But the faithful will rise to glory, so that those who in this world were held foolish because of faith may be seen prudent; for they provided for themselves glory. These are they who, through Jesus, that is, departing under the hope of this faith, will be brought with him at his coming; that they may be seen by men.

Though even so he forbids the departed's passing to be mourned, he himself elsewhere says: Lest I should have sorrow.

But this has already been resolved in its own place.

For this we say to you by the word of the Lord, that we who are alive, who are left unto the coming of the Lord, shall not go before them that have slept. For the Lord himself shall descend from heaven with a shout, and with the voice of an archangel, and with the trumpet of God: and the dead in Christ shall rise first: then we who are alive, who are left, shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Therefore comfort one another with these words. He professes to speak by the sense of the Lord, when he says: This we say to you by the word of the Lord.

For that he might show a sure hope and a ratified glory of the resurrection promised to the saints, he sets forth the order itself, how it shall come to pass, the Holy Spirit intimating by the nod of Christ the judge; that with this very hope those who have sent their loved ones ahead may not grieve, learning that at the coming of the Lord those who die in Christ shall rise first. For Christ the Lord himself, by the will of the Father, as it were the first angel of the heavenly host, as is contained in the Apocalypse of John the apostle, shall descend from heaven to wage war in the name of God against antichrist. He being destroyed, at his command the dead shall rise. This, then, is to descend with the trumpet of God, to wage war in the name of God; for he is, as he himself said to Joshua the son of Nun, the captain and prince of the host of the Lord, on account of which he is called archangel.

But when he shall descend with the trumpet of God, he is God

because Scripture contains both, as in Exodus, whom we read to have appeared to Moses as an angel in the flame, straightway we recognize that in what follows he is God, that is, the Son of God, the same Scripture saying: And Moses, drawing near, turned himself away; because he could not look upon the face of God. He is therefore God, because the Son of God is true God: but captain and prince, because he is head of all; because through him are all things. The dead in Christ therefore rising first, then we who are alive shall be caught up together with them, the clouds bearing us, to meet Christ in the air; that with the Lord all may come to the battle, and he may see alive those whom he had slain; because as the clouds have served the Lord, so also those whom he has deigned to call his brothers.

And so shall we ever be with the Lord; for in that very rapture death shall come, as it were through sleep, so that the soul, having gone out, is restored in a moment. For when they are taken up, they shall die; that, arriving at the Lord, they may receive their souls in the presence of the Lord; because they cannot be dead with God. He bids them comfort one another with this hope, who had until then thought, in the manner of the Gentiles, that the departure of their loved ones should be mourned.

But of the times and moments, brethren, you have no need that it be written to you; for you yourselves know perfectly, that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety, then sudden destruction shall come upon them, as travail upon a woman with child, and they shall not escape. This is what the Lord said in the Gospel, saying: Watch, for you know not the hour when your Lord shall come. And again: If anyone shall say to you: Behold, here is Christ, or there; believe it not. For suddenly and unexpectedly he shall appear, as lightning appears from the east unto the west, having with him the host of the army of God the Father for the destruction of antichrist and his followers.

For when the unfaithful shall be secure in the kingdom of the devil, the saints being slain, that is, Enoch and Elijah, rejoicing in victory, sending gifts one to another, as the Apocalypse says, then sudden destruction shall come upon them. For at his coming Christ shall destroy all these; that the saints, seeing that they have escaped, may glory.

But you, brethren, are not in darkness, that that day should overtake you as a thief; for you are all children of light, and children of the day: we are not of the night, nor of darkness. By darkness he signifies ignorance and falsehood, by day, knowledge and truth. Therefore he says Christians are not in darkness, but Gentiles or unbelieving Jews are children of darkness; because they are worshippers of falsehood. Wherefore he signifies that the faithful ought to be secure; because they are not ignorant of the coming of the Lord, but await it solicitously, that it may come. But those who are ignorant, distrustful of him, it shall overtake suddenly, unforeseen, and destroy them.

Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunk, are drunk in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for a helmet the hope of salvation; because God has not appointed us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, who died for us; that whether we watch, or sleep, we should live together with him. Wherefore comfort one another, and edify one another, as also you do. What he says is plain; for he admonishes them not to act carelessly, secure in the name of the Savior; and that we ought to be fortified with three bulwarks, that is, of faith, and hope, and charity. For while faith remains, it rouses hope: and hope is necessarily solicitous concerning the promise, nor does it sleep: but charity offers one devoted to God; for charity admits nothing adverse.

For this reason the Lord Jesus died for us, and rose again; that whether we watch, that is, live, or sleep, that is, die, we might together with him enjoy eternal life. This is what he said above, that the faithful, at the coming of the Lord, both dead and living, shall be caught up to meet the Lord, and shall live with him forever. He teaches that this should be meditated on, that they may edify one another in this understanding.

we beseech you, brethren, to know them who labor among you, and are over you in the Lord, and admonish you; that you esteem them very highly in love for their work's sake: have peace among yourselves. This is what he says also in the other epistle, that the presbyters who labor in the word of doctrine are to be honored with double honor. For it may weary him who suffers want to make the effort that profits his hearers. For what does it profit to have honor without fruit: or what great thing is it to offer carnal things to him who bestows spiritual things? For as riches beget negligence of salvation, so poverty, while it seeks to be satisfied, turns aside from justice. Hence Solomon asked to be made neither too rich, nor poor. Yet this itself ought to be done in charity; so that the honoring of the priest may be not so much out of fear, but out of love; that it may profit even him who does it.

For a thing that is not done willingly does not come to its effect; for although for the present it may profit the one who receives, yet it will profit nothing in the future to the giver. And because dissension breeds many evils, he exhorts them to be peaceable.

we beseech you, brethren, rebuke the unruly, comfort the fainthearted, support the weak, be patient toward all.

See that none render evil for evil to any one: but always follow what is good both toward one another and toward all. Rejoice evermore in the Lord, pray without ceasing, in everything give thanks. For this is the will of God in Christ Jesus concerning you all. Since it is necessary that in a people there be some unruly, and some fainthearted, that is, timid, and some weak in faith; therefore he exhorts, with entreaty, those who are moderate and magnanimous and grounded in faith, to take counsel for these, that they may progress, bearing with them; lest, if a requital of evils be made, they become worse. Therefore he exhorts them that nothing be followed but the good, not only in the case of brothers, but of all. For unbelievers can be drawn to belief by good works, from which one may always rejoice in the Lord, that is, in the good.

One must pray without ceasing; for assiduous prayers rouse the mind of the judge to grant mercy.

In all good actions, moreover, thanks are to be given to God, who granted this teaching in Christ Jesus our Lord.

Do not quench the Spirit: do not despise prophecies.

Prove all things: hold fast that which is good: abstain from every appearance of evil. He says this, so that no one speaking through the Spirit be too readily silenced (for it is quenched, if the fervor of one beginning to speak is put to sleep by contradiction), lest perchance, not understanding that spiritual things are being spoken by him, they do injury to the Holy Spirit, and sin through ignorance: nor should anyone who, as it were, reveals the Scriptures fail to be heard patiently: but all things said are to be examined, and thus judged; lest perchance, while they reject the grace given to a brother, they resist its Author. He therefore admonishes that all things which are said be tested; and whatever shall have been said soberly and well be retained.

For whatsoever things agree with the sayings of the apostles and of the Lord himself, these are to be held as well said and to be retained: but from those things which appear hostile to the faith, one must abstain. For the spirit of the world is accustomed deceitfully, as if by imitation, to speak good things, and among these to insert base things, so that through these good things the evil ones also may be accepted; so that, because they are thought to be the sayings of one and the same spirit, they may not be distinguished from one another: but through that which is lawful, the unlawful may be commended by the authority of the name, not by reason of its worth. For they are accustomed, under the name of the apostles and of the Lord himself, to teach unspeakable and contrary things; and therefore he admonishes that all things be tested, because the sayings of the Lord cannot be at variance with one another.

Hence also comes what the epistle of the apostle John says: Believe not, he says, every spirit: but test the spirits, whether they are of God, because if one says many good things, but in some point brings forth something contrary to the faith, it is to be known that it is not the Holy Spirit. For no error can ever be found in the Holy Spirit. But through the exercise of speech some things are spiritual, some indeed carnal; because every error is attributed to the flesh, or else by a certain contrivance of cunning it feigns good things, so as to insert evil ones among them, as I have mentioned above: just as in Montanus, and Priscilla, and Maximilla, the prophets of the Cataphrygians, the spirit of the world, by a certain imitation, feigned goodness; so that through many things resembling the truth, and even true things, it might lie in claiming to be the Holy Spirit.

may the God of peace himself sanctify you wholly; that your spirit, and soul, and body may be preserved entire, without blame, at the coming of our Lord Jesus Christ.

The God of peace is Christ; for he says: My peace I give unto you, my peace I leave with you. Indeed, since all things which the Father has belong to the Son, the Apostle desires that this one sanctify us; that he may enlighten us with the piety of his clemency, and direct all our action toward perfection, so that the spirit given to us may be whole. For then it is whole, if we are zealous for a good life, keeping the soul clean, and the body without blame; so that the whole man may be perfect. For it is possible for the body to be clean, and the soul to be defiled through an evil thought: and therefore he says that the spirit in a man ought to be clean.

But if evil life or thought intervenes, the spirit will not be whole; because it abandons the man who is liable to sins.

For while the soul and body disagree, even though it be without sensation, they are made strangers to it, and, as if losing them, the spirit will not be whole; for it is given to man for this purpose, that it may remain in him, and be as it were his head. It will not, therefore, be whole; because it loses its members, when the man withdraws from it, doing those things which the Holy Spirit hates.

For faithful is God, who has called you, who also will do it. Brethren, pray for us. He calls God faithful in his promises, so that men, secure of the reward, may conduct themselves rightly. And because those who live rightly according to the Gospel will easily be able to obtain what they ask; therefore he exhorts them to pray for him; for many easily obtain what they desire.

Greet all the brethren with a holy kiss.

Holy kisses belong to Christian greeting, the rest are carnal; because whatever is done without Christ is carnal, and by this also mortal. For he who despises the author of life is in death.

I adjure you by the Lord, that this epistle be read to all the brethren.

He binds them, that they may be careful to have the epistle read to all the brethren; so that they may know both their praises and their admonitions, through which they may be made perfect.

The grace of our Lord Jesus Christ be with you.

Thus he wishes them to advance in good works; that the grace of our Lord Jesus Christ may remain with them forever.