Always rejoice.

“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."”

“Fo paye and psalmody, howeve, as also, indeed, fo some othe duties, evey hou is suitable, that, while ou hands ae busy at thei tasks, we may paise God sometimes with the tongue (when this is possible, o, athe, when it is conducive to edification); o, if not, with the heat…. Thus we acquie a ecollected spiit—when in evey action we beg fom God the success of ou labos and satisfy ou debt of gatitude to him who gave us the powe to do the wok, and when, as has been said, we keep befoe ou minds the aim of pleasing him. If this is not the case, how can thee be consistency in the wods of the apostle bidding us to "pay without ceasing," with those othe wods, "we woked night and day." The Long Rules q..”

“"Rejoice alway." This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.”

“Those who, together with labours, possess innocency of soul also, become the discoverers of the kingdom which is in them, and in its blessings they fare luxuriously and revel in continual joy, over which sorrow ruleth not, because at all times they rejoice in the gladness which is born of them, even as Paul also said, "Rejoice at all times," and in another place he also said, "Rejoice in your hope, and endure patiently your tribulations; for from the patient endurance of tribulations the hope concerning the things which are to come increaseth in us."”

“Above he showed how subjects ought to conduct themselves toward their prelates; here he shows the converse. And concerning this he does two things: first he teaches how prelates ought to conduct themselves toward subject priests; second, generally, how they ought to conduct themselves toward all, at the place "see that no one." But it should be known that the care of prelates ought to tend to two things, namely to drawing others back from sins, and to guarding themselves. As to the first, the Apostle says three things. For subjects can suffer defect in three ways: first in act, second in will, third in power. In act, when they burst forth into an act of sin, and then they are to be corrected. And although this holds for every sin, yet they are especially to be corrected concerning the sin of restlessness. And therefore he says "rebuke the unruly." 2 Thess. 3:7: "we were not unruly among you." Ecclesiasticus 19:17: "rebuke your neighbor before you threaten, and give place to fear." In will, when one does not undertake great things, because he is cast down on account of adversities and preceding sins. Hence he says "comfort the fainthearted." The fainthearted is one not having courage for great things, fearing lest he fail. Isaiah 35:4: "say to the fainthearted: take courage and do not fear." Job 4:4: "your hands have strengthened the wavering," etc. In power, when they either sin from weakness, or are weakened in a good act, and these are to be cherished. Hence he says "support," namely by cherishing in the bowels of charity, "the weak," whose power is feeble, either for resisting evils or for doing good. Romans 15:1: "we who are stronger ought to bear the weaknesses of the weak." But the prelate ought to guard himself from defect of whatever kind, and especially from impatience, because he himself carries the whole weight of the multitude. Numbers 11:14: "I cannot alone bear this whole multitude, because it is heavy for me," etc. And therefore he says "be patient toward all." Proverbs 19:11: "the teaching of a man is known through patience." Ps. 91:15: "they will be well patient, that they may proclaim." Then when he says "see that no one," he shows generally how they should conduct themselves toward all. And concerning this he does two things: first he shows how all ought to conduct themselves in certain matters; second, what in all matters, at "but all things." Concerning the first he does three things: first he shows how they ought to conduct themselves toward the neighbor; second, how they should conduct themselves in the things that pertain to God, at "rejoice always"; third, how they should conduct themselves toward his gifts, at "do not [quench] the spirit." As to the neighbor, they ought to conduct themselves so as not to inflict evils on him, and so as to strive to do him good. Hence he says: I said above in particular, but now I say in general, let no one... evil, etc. Ps.: "if I have returned evils to those who repaid me." But on the contrary: vengeance is often sought before a judge. I respond. Just as a moral act is taken according to the intention of the end, so the intention toward two things can be: either toward the evil of that person, such that it rests there, and this is unlawful, because it comes from the rancor of vengeance; or toward the good of correction, or of justice and the preservation of the commonwealth, and thus he does not render evil for evil, but good, namely his correction. As to the second he says "but always what is good," etc. And he says "pursue," not "do": because you ought to take from yourself the occasion of doing good to your neighbor, and not wait for him to give you the occasion of doing good to him. Hence Ps. 33:15: "seek peace, and pursue it." Romans 12:21: "do not be conquered by evil," namely so that you are drawn by it to do evil, "but conquer evil with good," by drawing it back to good. Gal., last chapter: "while we have time, let us do good to all." Then when he says "rejoice always," he shows how they ought to conduct themselves with regard to God, toward whom three things must be had. First, to rejoice in him; hence he says "rejoice always," namely in God, because whatever evil may occur is incomparable to the good, which is God. And therefore let no evil interrupt that; hence he says "rejoice always." Second, "pray" for benefits to be received, at "pray without ceasing." Luke 18:1: "one must always pray, and never fail." But how can this be? I respond. It must be said that this can be in three ways. First, that he always prays who does not omit the appointed hours. A similar thing is found in 2 Kings 9:7: "you shall eat bread at my table always." Second, thus: "always," that is, "pray continually," but then prayer is taken for the effect of prayer. For prayer is the interpretation or unfolding of desire, because when I desire something, then I seek it by praying. Hence prayer is also a petition for fitting things from God, and therefore desire has the force of prayer. Ps. 9:38: "the Lord has heard the desire of the poor." All things therefore that we do proceed from desire. Therefore prayer remains virtually in the good things we do, because the good things we do proceed from good desire. The Gloss: "he does not cease to pray, who does not cease to do good." Third, as to the cause of prayer, namely by giving alms. In the Lives of the Fathers: "he always prays who gives alms, because he who has received alms prays for you, even while you sleep." Likewise, third, to pray for benefits to be received and to give thanks for those received; therefore he says "in all things," namely in good things and in adverse things, "give thanks." Romans 8:28: "for those who love God, all things work together unto good." Colossians 2:7: "abounding in him in thanksgiving." Philippians 4:6: "with thanksgiving. For this is the will," etc. 1 Timothy 2:4: "who wills all men to be saved, and to come to the knowledge of the truth." Then when he says "do not [quench] the spirit," etc., he shows how they should conduct themselves toward the gifts of God. And first, that they not impede them; second, that they not despise them, at "prophecies." Now the Holy Spirit is a divine person, incorruptible and eternal, hence in his substance he cannot be extinguished. But nevertheless someone is said to extinguish the spirit, in one way, by extinguishing his fervor, either in himself or in another. Romans 12:11: "fervent in spirit." For when someone wills to do something good from the fervor of the Holy Spirit, or also when some good movement arises, and he himself impedes it, he extinguishes the Holy Spirit. Acts 7:51: "you have always resisted the Holy Spirit." In another way, by sinning mortally. For the Holy Spirit in himself always lives, but in us he lives when he makes us live in him; but when someone sins mortally, the Holy Spirit does not live in him. Wisdom 1:5: "for the Holy Spirit of discipline will flee the deceitful," etc. In a third way, by hiding it, as if he were to say: if you have the gift of the Holy Spirit, use it for the benefit of your neighbors. Ecclesiasticus 20:32: "hidden wisdom and unseen treasure, what use is there in either?" Matthew 5:15: "no one lights a lamp and puts it under a bushel," etc. "Do not despise prophecies." For some among these were endowed with the spirit of prophecy, who were reckoned by these others as insane. 1 Corinthians 14:1: "be zealous for spiritual things, but rather that you may prophesy." Or "prophecies," that is, divine teaching. For those expounding divine teaching are called prophets; as if he were to say: do not despise the words of God and the preachings. Jeremiah 20:8: "the word of the Lord has become a reproach and a derision all the day." Then when he says "but test all things," he shows how they should conduct themselves toward all things, and it is one point, that in all things they use discretion. Romans 12:1: "your reasonable service." In this matter there ought to be diligent examination, choice of the good, rejection of the bad. As to the first he says "do not despise prophecies," yet "test all things," namely those that are doubtful. For manifest things do not need examination. 1 John 4:1: "do not believe every spirit." Job 12:8: "does not the ear discern words?" As to the second he says "hold fast what is good." Galatians 4:18: "but be zealous for good, in a good thing, always." As to the third he says "abstain from every appearance of evil." Isaiah 7:15: "that he may know to refuse the evil and choose the good." And he says "appearance," because we ought also to avoid even those things which have the likeness of malice, which namely we could not observe before men without scandal to them. Then when he says "but he himself," he adds a prayer, and concerning this he does three things: first he prays for them; second he gives hope of being heard; third he gives special admonitions. He says therefore: thus I admonish, but it avails nothing unless God gives grace. Hence "may the God of peace himself sanctify you." Leviticus 21:8: "I am the Lord, who sanctifies you," etc. "In every part," that is, that you may be wholly holy. And this "that [your] whole [spirit]," etc. For on the occasion of these words some said that in man the spirit is one thing and the soul another, positing two souls in man, one which animates, the other which reasons. And these have been condemned in ecclesiastical teachings. Hence it should be known that these do not differ according to essence, but according to power. For in our soul there are certain powers which are acts of bodily organs, as are the powers of the sensitive part. There are others, which are not acts of such organs, but are abstracted from them, as are the powers of the intellective part. And these are called "spirit," as being immaterial and separated in some way from the body, inasmuch as they are not acts of the body, and they are also called "mind." Ephesians 4:23: "be renewed in the spirit of your mind." But insofar as it animates, it is called "soul," because this is proper to it. And Paul here speaks properly. For three things concur in sinning: reason, sensuality, and the execution of the body. He wishes therefore that there be sin in none of these. Not in reason; hence he says "that [your] spirit," that is, your mind, "may be kept whole." For in every sin reason is corrupted, according as every evil man is ignorant. Likewise, nor in sensuality, hence he says "soul." Likewise, nor in body; and therefore he says "and body." But this happens thus, when it is kept immune from sin. And he says "without blame," not "without sin," which belongs to Christ alone; but to be without blame belongs also to others, who, even if they commit venial sins, do not nevertheless commit grave ones, and ones by which the neighbor is scandalized. Luke 1:6: "walking in all the commandments and justifications of the Lord without blame." And he adds "at the coming," etc., namely by persevering until the end of life. Or "whole spirit" refers to the gift of the Holy Spirit, as if he were to say: may the gift of the Holy Spirit, which you have, be whole. Then when he says "faithful," etc., he gives hope of being heard; as if he were to say: as I hope, so it will be, because "he also who has called [you] will do [it]," that is, will fulfill it. Ps. 144:13: "the Lord is faithful in all his words," etc. Romans 8:30: "whom he called, these he also justified," etc. Lastly he appends familiar admonitions: namely prayer, at "pray"; likewise mutual peace, at "greet all the brothers with a holy kiss," not a treacherous one, like Judas, Matthew 26:49, nor a lustful one, like the lustful woman, Proverbs 7:10. "That it be read," etc. For he feared lest the prelates, on account of certain things that were here, might conceal it. Proverbs 11:26: "he who hides grain will be cursed among the peoples," etc. Lastly he concludes the epistle with a salutation.”

“Here we have divers short exhortations, that will not burden our memories, but will be of great use to direct the motions of our hearts and lives; for the duties are of great importance, and we may observe how they are connected together, and have a dependence upon one another. 1. Rejoice evermore, Th1 5:16. This must be understood of spiritual joy; for we must rejoice in our creature-comforts as if we rejoiced not, and must not expect to live many years, and rejoice in them all; but, if we do rejoice in God, we may do that evermore. In him our joy will be full; and it is our fault if we have not a continual feast. If we are sorrowful upon any worldly account, yet still we may always rejoice, Co2 6:10. Note, A religious life is a pleasant life, it is a life of constant joy. 2. Pray without ceasing, Th1 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. 3. In every thing give thanks, Th1 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phi 4:6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks: the apostle says, This is the will of God in Christ Jesus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and for his sake, he allows us to rejoice evermore, and appoints us in every thing to give thanks. It is pleasing to God. 4. Quench not the Spirit (Th1 5:19), for it is this Spirit of grace and supplication that helpeth our infirmities, that assisteth us in our prayers and thanksgivings. Christians are said to be baptized with the Holy Ghost and with fire. He worketh as fire, by enlightening, enlivening, and purifying the souls of men. We must be careful not to quench this holy fire. As fire is put out by withdrawing fuel, so we quench the Spirit if we do not stir up our spirits, and all that is within us, to comply with the motions of the good Spirit; and as fire is quenched by pouring water, or putting a great quantity of dirt upon it, so we must be careful not to quench the Holy Spirit by indulging carnal lusts and affections, or minding only earthly things. 5. Despise not prophesyings (Th1 5:20); for, if we neglect the means of grace, we forfeit the Spirit of grace. By prophesyings here we are to understand the preaching of the word, the interpreting and applying of the scriptures; and this we must not despise, but should prize and value, because it is the ordinance of God, appointed of him for our furtherance and increase in knowledge and grace, in holiness and comfort. We must not despise preaching, though it be plain, and not with enticing words of men's wisdom, and though we be told no more than what we knew before. It is useful, and many times needful, to have our minds stirred up, our affections and resolutions excited, to those things that we knew before to be our interest and our duty. 6. Prove all things, but hold fast that which is good, Th1 5:21. This is a needful caution, to prove all things; for, though we must put a value on preaching, we must not take things upon trust from the preacher, but try them by the law and the testimony. We must search the scriptures, whether what they say be true or not. We must not believe every spirit, but must try the spirits. But we must not be always trying, always unsettled; no, at length we must be settled, and hold fast that which is good. When we are satisfied that any thing is right, and true, and good, we must hold it fast, and not let it go, whatever opposition or whatever persecution we meet with for the sake thereof. Note, The doctrines of human infallibility, implicit faith, and blind obedience, are not the doctrines of the Bible. Every Christian has and ought to have, the judgment of discretion, and should have his senses exercised in discerning between good and evil, truth and falsehood, Heb 5:13, Heb 5:14. And proving all things must be in order to holding fast that which is good. We must not always be seekers, or fluctuating in our minds, like children tossed to and fro with every wind of doctrine. 7. Abstain from all appearance of evil, Th1 5:22. This is a good means to prevent our being deceived with false doctrines, or unsettled in our faith; for our Saviour has told us (Joh 7:17), If a man will do his will, he shall know of the doctrine whether it be of God. Corrupt affections indulged in the heart, and evil practices allowed of in the life, will greatly tend to promote fatal errors in the mind; whereas purity of heart, and integrity of life, will dispose men to receive the truth in the love of it. We should therefore abstain from evil, and all appearances of evil, from sin, and that which looks like sin, leads to it, and borders upon it. He who is not shy of the appearances of sin, who shuns not the occasions of sin, and who avoids not the temptations and approaches to sin, will not long abstain from the actual commission of sin.”

“Rejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and atonement by his sacrifice; not in themselves, as the wicked man rejoices in his wickedness, and the hypocrite and formalist in his profession of religion, and the reputation he gains by it; and the Pharisee and legalist in his morality, civility, negative holiness, and obedience to the rituals of the law; for such rejoice in their boastings, and all such rejoicing is evil; but in the Lord Jesus Christ, in the greatness, fitness, fulness, and glory of his person, in his blood, righteousness, and sacrifice, in what he is in himself, and is made unto his people, and in what he has done, and is still doing for them, and particularly in the salvation he has wrought out; and not in the things of this life, and the attainments of it, either of body, or of mind, or of estate, as in strength, wisdom, or riches; but in things spiritual, that our names are written in heaven, and we are redeemed by the blood of Christ, and called by his grace, and shall be glorified together with him; and not only in prosperity, but in adversity, since all things work together for good, and afflictions serve for the exercise of grace; and especially, since to suffer reproach and persecution for the sake of Christ, and his Gospel, is a great honour, and the Spirit of God, and of glory, rests on such, and great will be their reward in heaven: and there is always reason, and ever a firm ground and foundation for rejoicing with believers, let their circumstances or their frames be what they will; since God, their covenant God, is unchangeable, and his love to them is from everlasting to everlasting invariably the same; the covenant of grace, which is ordered in all things, and sure, is firm and immovable; and Jesus, the Mediator of it, is the same today, yesterday, and for ever. Rejoice evermore. Not in a carnal, but in a spiritual way, with joy in the Holy Ghost; and which arises from a view of pardon by the blood of Christ, of justification by his righteousness, and atonement by his sacrifice; not in themselves, as the wicked man rejoices in his wickedness, and the hypocrite and formalist in his profession of religion, and the reputation he gains by it; and the Pharisee and legalist in his morality, civility, negative holiness, and obedience to the rituals of the law; for such rejoice in their boastings, and all such rejoicing is evil; but in the Lord Jesus Christ, in the greatness, fitness, fulness, and glory of his person, in his blood, righteousness, and sacrifice, in what he is in himself, and is made unto his people, and in what he has done, and is still doing for them, and particularly in the salvation he has wrought out; and not in the things of this life, and the attainments of it, either of body, or of mind, or of estate, as in strength, wisdom, or riches; but in things spiritual, that our names are written in heaven, and we are redeemed by the blood of Christ, and called by his grace, and shall be glorified together with him; and not only in prosperity, but in adversity, since all things work together for good, and afflictions serve for the exercise of grace; and especially, since to suffer reproach and persecution for the sake of Christ, and his Gospel, is a great honour, and the Spirit of God, and of glory, rests on such, and great will be their reward in heaven: and there is always reason, and ever a firm ground and foundation for rejoicing with believers, let their circumstances or their frames be what they will; since God, their covenant God, is unchangeable, and his love to them is from everlasting to everlasting invariably the same; the covenant of grace, which is ordered in all things, and sure, is firm and immovable; and Jesus, the Mediator of it, is the same today, yesterday, and for ever. 1 Thessalonians 5:17 th1 5:17 th1 5:17 th1 5:17Pray without ceasing. Not that saints should be always on their knees, or ever lifting up their hands, and vocally calling upon God; this is not required of them, and would clash with, and break in upon other parts of religious worship, and the duties of civil life, which are to be attended to, as well as this, and besides would be impracticable; for however willing a spiritual man might be to be engaged in this work always, yet the flesh is weak, and would not be able to bear it; and it requires food and drink, sleep and rest, for its refreshment and support; for all which there must be time allowed, as well as for other actions of animal life, and the business of a man's calling. But the meaning is, that believers should be daily, and often found in the performance of this duty; for as their wants daily return upon them, and they are called to fresh service, and further trials and exercises, they have need of more grace, strength, and assistance, and therefore should daily pray for it; and besides certain times both in the closet, and in the family, in which they should attend the throne of grace, there is such a thing as mental prayer, praying in the heart, private ejaculations of the soul, which may be sent up to heaven, while a man is engaged in the affairs of life. The Ethiopic version renders the words, "pray frequently"; do not leave off praying, or cease from it through the prevalence of sin, the temptations of Satan, or through discouragement, because an answer is not immediately had, or through carelessness and negligence, but continue in it, and be often at it; see Luk 18:1. These words are opposed to the practice of such, who either pray not at all, or, having used it, have left it off, or who only pray in a time of trouble and distress, and bear hard on those who think they should not pray but when under the influences of the Spirit, and when his graces are in a lively exercise: the reason for this rule of praying with frequency and constancy is, because the saints are always needy, they are always in want of mercies of one kind or another, and therefore should continually go to the throne of grace, and there ask for grace and mercy to help them in time of need.”

“In order to "rejoice evermore," we must "pray without ceasing" (Th1 5:17). He who is wont to thank God for all things as happening for the best, will have continuous joy [THEOPHYLACT]. Eph 6:18; Phi 4:4, Phi 4:6, "Rejoice in the Lord . . . by prayer and supplication with thanksgiving"; Rom 14:17, "in the Holy Ghost"; Rom 12:12, "in hope"; Act 5:41, "in being counted worthy to suffer shame for Christ's name"; Jam 1:2, in falling "into divers temptations."”