CONCLUDING COMMANDMENTS St. Paul concludes his epistle by practical commandments like: 1. The life of watchfulness v. 1-11. 2. Love of the shepherds v. 12-13. 3. Other commandments v. 14-22. 4. Conclusion v. 23-28. 1. THE LIFE OF WATCHFULNESS Since St. Paul is writing to the suffering church that is patiently waiting the Lord’s Second Coming, he is directing their attention to be always watchful. He mentioned the following points: First: The Lord’s Day does not come by, for no one knows when that Day is (Matt. 24:26). “But concerning the times and the seasons, brethren, you have no need that I should write to you” (v.1). St. Paul is repeating what the Lord Jesus said before His ascension, “It is not for you to know times or seasons which the Father has put in His own authority” (Acts 1:7). The Lord does not want to hide from us His secrets, but in His great love He wants us to be inflamed and eager for His Second Coming. We should ask for His fast coming and be ready to enter His eternity1. As His Second Coming is a private secret of God which will be fulfilled when the elect are completed and we do not know when, likewise we should struggle in our spiritual life to practice a righteous life in the Lord and to grow spiritually without waiting for His spiritual gifts. In true hope, one struggles leaning on the bosom of the Lord, who liberally grants us without reproach, and we leave Him the time of giving. He grants us for the glory of His name and for the edification of the church and our salvation. The Lord determines the right time and gives according to what He sees well! As we long for the Second 1 Some Early Fathers see that we must not be involved in searching for knowing the times (St. Augustine: On Ps. 6:1). 50 Coming of the Lord without knowing the time, likewise we open our hearts for His rich grace without determining the time. God is generous in His giving but He may delay His giving to teach us perseverance or to purify our faith so that we may not take His gifts lightly. Hence, delaying His giving is one aspect of God’s great care for us, which surpasses our understanding. Second: This Day comes to the unbelievers as a thief in the night, or as labor pains for a pregnant woman. He said, “For you yourselves know perfectly that the Day of the Lord so comes as a thief in the night. For when they say, “Peace and safety!” then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape” (v. 2, 3). It is a dark day for those who are not ready, as if one sleeps in peace but then all of the sudden that Day comes as a thief or as labor pains which come unexpectedly. Amos the prophet said, “Woe to you who desire the day of the Lord! For what good is the day of the Lord to you? It will be darkness, and not light” (Amos 5:18). St. Augustine said that the Lord’s Day coming suddenly is to condemn those who are not ready. He said: [Let us be watchful at night so you may not be surprised by the thief, for the sleep of death is coming, whether you want or not1.] Third: Since the Lord’s Day is darkness for those who are not ready, it is a lighted joyful day for the believers. St. Paul said, “But you brethren, are not in darkness, so that this Day should overtake you as a thief. You are all sons of light and sons of day. We are not of the night nor of darkness. Therefore, let us not sleep as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night” (v. 4-7). Formerly, we were all sons of darkness like the robbers and adulterers who wait for the night to perform their evil deeds. St. Augustine said: [Who are the sons of night? and sons of darkness? those who practice evil deeds. They are sons of night for they are afraid lest their deeds are manifested at the daylight. No one works in the 1 Sermons on the N.T., Hom. 43:8. 51 daylight except the one who works in Christ1.] We were all abiding in darkness, as if in a state of sleep, where the Lord’s Day comes as a thief or as unexpected labor pains. But now when we accepted the Sun of Righteousness inside us, we became children of the light, joyfully waiting for the Lord’s Day. St. John Chrysostom said: [How can children of light exist? Sons of perdition commit evil deeds befitting Hades. The Lord Jesus said to the Pharisees, “Woe to you scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is own, you make him twice as much a son of hell as yourselves” (Matt. 23:15). St. Paul said, “God’s wrath come upon those who practice such evil.” The children of God do deeds which please God, and the children of the light do deeds of light2.] Fourth: Children of day and children of light are watchful at night, not because they do not want to sleep but because of inner watchfulness. St. Paul commands us, “Let us watch and be sober.” Let our lives be full of light. St. John Chrysostom said: [Regarding the body, there is day and night which is involuntary; thus the body needs to sleep sometimes and wake up sometimes. However, we have authority over the soul to either have daylight or night. When we close our inner eyes, we lose our spiritual insight and the soul sleeps, but the soul may be awake, “I sleep but my heart is awake” (Song of Songs 5:2) Even if the body sleeps, but the heart is awake and does not know darkness nor laziness! We do not deny the importance of being watchful for the edification of the spirit, whether in prayer, or praising or Bible study or visiting the sick, etc… St. John Climacus said: [A watchful eye makes the mind pure, but lots of sleep ties the spirit. Lots of sleep creates forgetfulness and being watchful purifies the memory3.] Fifth: St. Paul said, “For those who sleep, sleep at night, and those who get drunk are drunk at night” (v. 7). The soul does not 1 On Ps. 63:13. 2 In 1 Thess. Hom. 9. 3 Ladder of Paradise 29:3, 9. 52 sleep unless she accepts to live in darkness then she becomes lazy. The soul does not get drunk unless she accepts to drink the wine of evil that makes her drowsy, then she loses her stability and loses the goal of her life. The soul which desires the riches of this world and seeks the vainglory lives in darkness and as if drinking wine. Then one day, she will wake up to find nothing of which she was seeking. She lived in sleep and drinking while the body was lazy and she was drowsy with the love of the world, so she had no deposit for eternity. Sixth: St. Paul said, “But let us who are of the day, be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation” (v. 8). Since we accepted not to live in darkness or night, let us live in the daylight, living as spiritual soldiers getting our refuge from the breastplate of faith, love and the helmet of hope. These three elements: faith, love and hope are the equipment for our spiritual war, which the Thessalonians have experienced, as mentioned at the beginning of the epistle: “Remembering without ceasing your work of faith, labor of love, and patience of hope…” (1 Thess.1:3) As long as we are children of light, Satan, the ruler of darkness, will continue to shoot his darts of evil. St. John Chrysostom said: [May faith and love surround you as a shield, so no fiery dart of the devil can attack you1.] St. Serenus said: [Faith stops the darts of the evil lust and destroys them by the fear of the judgment to come and faith in the kingdom of heaven. Love surrounds the chest to protect him from evil thoughts and does not allow the evil darts to penetrate the inner man. “Love bears all things, believes all things, hopes all things, endures all things” (1 Cor. 13:7). The helmet is the hope of salvation which protects the head, for Christ is our head, therefore, in our temptation, we have to protect our head with the hope of the good things to come, especially to keep the faith pure. When one loses part of his body, he still can live but with some disabilities, however when one loses the head, he cannot live even for a moment2.] 1 In 1 Thess. Hom. 9. 2 Cassian: Conferences, 7:5. 53 St. Paul arranged the weapons of the spirit in that order: faith, love then hope. However, in other places, they are arranged in different order: faith, hope then love. Faith is the secret of our meeting with God and enjoying fellowship with His Son, and hope grants us joy through our assurance that we are invited to our eternal inheritance. Since faith enlightens us to realize the mysteries of God’s love, then hope drives us to accept those mysteries without any despair. Love is the garment of the eternal wedding and the portion that remains with us in heaven, because “love never fails.” Faith will end as soon as we see God and His mysteries, and hope will end by our practical enjoyment of the inheritance, however love will last forever and this will be the secret of our eternity as our language in heaven. Here he talks to the Thessalonians, while in deep distress, that is why he talks about hope after talking about faith and love to assure their need of continuous patience without despair, waiting joyfully for the Second Coming of the Lord and enjoying the eternal glories. The secret of our power in our spiritual strife is God choosing us and sacrificing His Only-Begotten Son a ransom for our souls. He wrote, “For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him” (v. 9, 10). St. John Chrysostom said: [Do not lose the hope of going to God, for God offered you His Son. Do not weaken in front of the present evils! God offered His Only Begotten Son to save you from Hades, what else He did not offer for your salvation? Thus, it is appropriate for us to live in hope. Do not fear that you are going to meet the Judge for He greatly loved us offering His Son Sacrifice for us. Let us hope for greater matters and live in faith and love1.] Since our spiritual weapons are faith, love and hope, then we are granted these weapons through the sacrifice of the Lord Jesus. We believe in Him as our Savior and receive from His cross the mystery of the divine love, and through Him we hope for the glories. The believer is filled with faith, love and hope through this sacrifice! 1 In 1 Thess. Hom. 9. 54 Through this sacrifice, we belong to Him and became His own, whether we are struggling in this world or whether we sleep. St. Paul said, “whether we wake or sleep” (v. 10). He also said, “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20). Also, St. Peter said, “Knowing that you were not redeemed with incorruptible thing, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ as of a lamb without blemish and without spot” (1 Pet. 1:18, 19). Through the death of the Lord Jesus, we became His own and the heart became His resting-place and we rest in Him. Thus, our struggle in this world had a purpose, which is to be in the presence of God. This is our true comfort that supports our brothers. He said, “Therefore, comfort each other and edify one another, just as you also are doing” (v. 11) 2. LOVE OF THE SHEPHERDS “And we urge you brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake” (v. 12, 13). After urging them to be spiritually watchful and to wait for the Second Advent of the Lord, he asked them to honor their spiritual fathers and to esteem them highly. The reason behind that was that some of the rebels tried to mar St. Paul’s image in the eyes of the Thessalonians because he was not able to go to them during their tribulations but sent Timothy, his disciple and partner of in the apostolic ministry. St. Paul had revealed his compassionate fatherhood and sharing their sufferings, and now he does not ask for glory to himself but asks for love to everyone who serves them. When the Lord Jesus healed the leprous, He told him, “Go, show yourself to the priest” (Matt. 8:4). St. Paul also said, “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Tim. 5:17). St. John Chrysostom commented on that: [Whoever loves Christ loves the priest too, for through him, one receives the sacraments. Do you love him as your eyes? Do you embrace him? He opens heaven for you; do you honor Him and 55 embrace Him? If you have a wife, love him more for he offered you your wife. If you love Christ and the kingdom of heaven, know that you receive all that through him1.] The honor that we offer to the priest or the love that we show declares our obedience to the word of God and our acceptance to the fellowship with Him. Nothing gladdens the heart of the servant and satisfies his soul except to see his children in the bosom of God. The priest does not need any words of praise or any emotional love, but all what gladdens him is the salvation of his children. Honoring him is achieved when we support him in his message, through our spiritual growth and our work in the vine of the Lord for the kingdom of heaven. This was what we have touched clearly in our study of St. John Chrysostom, for he pleads to his people to pray for him as if he was in danger, by repenting and laboring in the vine of the Lord2. St. Paul said, “to esteem them very highly in love for their work’s sake” (v.13). The work of the wise shepherd is centered in his continuous struggle and his watchfulness for every person to make him enjoy the life in Christ Jesus by the Holy Spirit. Thus, St. Paul is commanding us to love the shepherds remembering their strife and love, which may sometimes be painful in our sight. St. John Chrysostom said: [As physicians prescribe painful medicines for their patients, but they accept for their remedy, and as the fathers chastise their children, so the teachers do the same thing. Patients do not like what their physicians prescribe, yet they accept it, and fathers chastise their children against their will. Likewise, priests do what is good for their people and they have to obey them. This is not achieved easily, for if a priest rebukes someone, this person does not thank him but becomes his enemy. If the priest tells his people to spend their riches on the poor, this becomes as if he is burdening them. If he tells them to control their lust and avoid luxuries, they may consider that as if he is attacking them. If the priest punishes a lazy person, he may consider that as an insult to him3.] Thus, a priest, in his fatherly love, should be 1 In 1 Thess. Hom. 10. 82 ؛ القدیس یوحنا الذهبي الفم 2 .1979 -74 ، المؤلف: الحب الرعوي 1965 3 In 1 Thess. Hom. 10. 56 strict, which may bother some people and they do not accept his fatherhood with love but with hatred. That is why St. Paul wrote “to esteem them very highly in love for their work’s sake” (v. 13). 3. OTHER COMMANDMENTS St. Paul concluded his epistle by some short commandments: First: “Warn those who are unruly”: What does he mean by “rules”? In Greek, it means rite or discipline, and does not mean only the outward limits but it contains the curriculum of life. When we say “the rite of the angels,” we mean the angelic life in its purity and praises. When we say “the rite of the monks,” we mean the deep thoughts of the monks. A Christian has his own private rite, which is “the life in Christ,” thus he has the will of Christ, the mind of Christ, the behavior of Christ in his personal worship, group worship, family life, everyday life, as well as his inner life. St. John Chrysostom said: [Who are those who are unruly? They are those who do against God’s will, for a person who insults is unruly, a drunk or anyone who sins is unruly. Those who deviate from God’s path and are unruly will be cast away1.] A Christian life is a complete rite carrying all the elements of dogma, worship, and behavior. Whoever deviates from the dogma, worship, or behavior is unruly. Second: “Comfort the faint-hearted, uphold the weak, be patient with all” (v. 14). St. Paul is telling them to warn those who are unruly, but with compassion, kindness, and patience, so they may not be destroyed and lose hope. When we warn those who are unruly, we have to do that with patience. Servants should warn with love and patience. St. John Chrysostom said: [There is no better medicine for teachers than patience!2] Whom does St. Paul mean by the faint-hearted? Those are the ones who cannot endure insult and become so discouraged that they may lose hope. We have to encourage such people, so we have to be 1 In 1 Thess. Hom. 10. 2 In 1 Thess. Hom. 10. 57 very compassionate with them when we rebuke them. Rebuking is not a goal in itself, but rather it is a means for edification. If a teacher destroys one of those faint-hearted, he will be asked for her soul. A shepherd may find some who are weak in faith, he should not despise them, but on the contrary, he should uphold them and support them so they may be strengthened. He should resemble the Lord Jesus who said, “A bruised reed He will not break, and a smoking flax He will not quench.” “Be patient with all”: Any soul, regardless of her spiritual level, needs some patience! St. Ambrose said: [Lord, let the weaknesses of every man be before my eyes so I may not rebuke him but I may carry his weaknesses with him, and weep with him. When I weep, I weep for myself too and say; “She (Tamar) has been more righteous than I” (Gen. 38:26)1.] St. John Climacus said: [Oh, you active shepherd, look for the lost and carry him on your shoulders, for love is the talent of the true physician2.] During our study of the “Pastoral Love,” we mentioned that the work of the church is not to bind, except in extreme cases. The church should be compassionate with everyone, but without compromise3. Third: “See that no one renders evil for evil to anyone” (v. 15). St. Paul declares that love does not stop at the limits of helping the weak and being compassionate to the sinners, but love endures the evil with an open heart without revenge. St. John Chrysostom said: [You may say that an evil person has caused me a lot of harm, do you want to revenge for yourself? No, do not revenge for yourself, but “See that no one renders evil for evil to anyone” (v.15) This is the highest level of philosophy that we render good for evil. This benefits you and may benefit the other too4.] By rendering good for evil, the person is 1 .592 ، المؤلف: الحب الرعوي 1965 2 .594 ، المؤلف: الحب الرعوي 1965 3 .601-570 ، المؤلف: الحب الرعوي 1965 4 In 1 Thess. Hom. 10. 58 purified, while the evil person loses a lot if he does not repent. St. Paul emphasizes that this should be our dealing with everyone even those who annoy us, for the fire is not put off with fire but with water. Fourth: “Rejoice always” (v. 16). When the heart is wide enough to hold everyone even the wicked, then the soul puts on the heavenly garment and is worthy of the heavenly life, thus, it is granted joy as a heavenly gift. She lives in that joy even amidst tribulation. Sorrow cannot penetrate her life even if it did; it will not remain for long. Continuous joy is a Biblical commandment and also a gift of the Holy Spirit (Gal. 5:22). It is granted through one’s unity with the Father in His Son Jesus Christ. St. Gregory the Wonder-Worker said: [See how God grants us the surpassing continuous joy1.] St. Dydimus the Blind said: [The Holy Spirit is called the Comforter. He not only comforts those who are worthy and saves them from all sorrow, but in the mean time, grants them continuous joy which dwells in their hearts2.] Fifth: “Pray without ceasing” (v. 17). How can one enjoy all the previous promises of God’s unlimited love and continuous joy? There is a new commandment that is the secret of divine gifts: “Pray without ceasing.” We are in desperate need for continuous prayer; it is the work of the angels, especially thanksgiving prayers. Thus, God’s purpose in us becomes evident where the heavenly life is declared inside us. What does continuous prayer mean? A. Since prayer is a relationship, then it is a continuous relationship with God and realizing that we are in God’s continuous presence, during our worship as well as our work, during our wake up as well as our sleep. St. Jerome said: [The Hebrew was required to appear three times in a year before the Lord (Ex. 23:17). If in the Old Testament, God was asking the people, who were spiritually beginners, to appear before Him, however, in the New Testament, St. Paul is 1 Hom. 2 On Annunciation to the Holy Virigin Mary. المؤلف: الحب الإلهي 2 .946 59 urging the believers to continuously pray to Him1.] B. In the eyes of St. Hilary of Poitiér, continuous prayer is to go beyond the needs of the body and to concentrate on spiritual matters. He said: [We are required to forget the needs of the body and continue in prayer without any obstacles2.] This does not mean we ignore the body, but we have to be liberated from the slavery of the body, to live spiritually, so we may give God what is God’s and to Caesar what is Caesar’s. While giving the body its needs without being enslaved to it, we care for the spiritual needs without ceasing. How do we practice continuous prayer? St. Augustine said: [Does “prayer without ceasing” mean that we continuously bow our knees and raise our hands? If this were true, we could not do it. However, there is an inner kind of continuous prayer, which is the desire of the heart to accomplish a good deed. If you are eager for the Sabbath, the eternal rest, then you will not cease praying. If you do not want to stop prayer, then be eager to pray. Continuous eagerness to prayer means continuous prayer3.] Continuous prayer is a continuous inflamed heart, unceasing yearning for eternal life, and dwelling with God forever. This longing toward eternal life is kindled when one takes off the old man and puts on the fiery Holy Spirit, the holy life, which draws the mind, the heart, and all feelings toward divine matters. Fr. Isaac said: [We cannot obey this commandment unless we purify our mind from all sin and our mind is lifted up to live a virtuous life where goodness becomes natural, and is nurtured by continuous meditation on the Almighty God4.] The Agbeya prayers (canonical hours) support this continuous prayer. St. Jerome said: [St. Paul commands us to pray without ceasing. To the saints, even sleeping is considered prayer. Yet, we still have to put some fixed hours for prayer, lest if our work hinders us from prayer, the time itself will remind us of our commitment to pray. 1 On Ps. 31. 2 On Ps. 1:12. 3 On Ps. 38:13. 4 Cassian:: Coferences 9:3. 60 We have to pray at the dawn of the day, at the third hour, sixth hour, ninth hour, and at Vespers. Do not start to eat unless you pray and after you eat, thank God for the food. We have to pray several times during the night and recite several verses from the Bible. Prayer is a weapon when we leave the house and after we come back. Do not give the body rest unless your soul is nourished1.] Sixth: “Give thanks in everything” (v. 18). Thanksgiving is a characteristic of the heavenly creatures. When they realize God’s great wisdom and love, they continuously thank Him for His goodness. Hence, a believer cannot thank in everything unless he receives the heavenly new nature in baptism, thus his heart meditates day and night with unceasing thanksgiving praises. He feels that he is indebted to God with his whole life, realizing God’s surpassing care and fatherhood. His inner depths cry with thanksgiving praises and the tongue of his inner man sings as the children and the sucklings praised the Lord Jesus in His triumphal entry to Jerusalem. Seventh: “Do not quench the Spirit” (v. 19). This verse occupied the minds of the fathers of the church. I mentioned some of their opinions in my book, “The Holy Spirit between the New Birth and Continuous Renewal2.” God who grants us His Holy Spirit as a free gift to work continuously inside us, warns us of not quenching the Spirit, or stopping His work in us by attacking Him. Truly, the Spirit will never depart from us, but He may be saddened by us, and his work is put off when we do not respond to Him. St John Chrysostom3 compares the gift of the Holy Spirit with a lamp in a house. If the lamp is put in front of an air current, it may be put off. If someone insults you, do not insult back, lest the current of hatred puts off the flame of the Spirit kindled inside you. When the wicked opens the evil door in front of you, wisely keep your door shut, so the gift of the Holy Spirit will be inflamed inside you. 1 Epistle 22:37. الروح القدس بین المیلاد الجدید والتجدید المستمر، 2 .1981 3 In 1 Thess. Hom. 11. 61 The oil of that lamp is the deed of love, for the fiery Holy Spirit is kindled inside us as long as we respond to Him by loving God and people. However, if we keep our lives shut from loving God and people, then we will lose the oil of love, which is lit inside us. St. John Chrysostom says that when robbers want to steal a house, they first put off the lamp, so they may achieve their goal. Likewise, the main task of the devil, when attacking a believer, is to put off the work of the Holy Spirit. Eighth: “Do not despise prophesies” (v. 20). As the Church is concerned to keep the work of the fiery Holy Spirit continuously inflamed inside us, likewise she is concerned to keep the Holy Spirit inflamed through her pulpit, so no one would stand up and say a prophecy without carefulness. We should not despise the work of the Holy Spirit inside us lest He is put off. We should not despise the work of the Holy Spirit through the word of preaching. But these words should be like an inflamed fire, which the priest holds with the tongues, as if he is the cherub who presents those in the hearts of his spiritual children. So they may be inflamed with the holy divine fire and the Spirit is not put off inside them. Truly, how our Church is in desperate need to have inflamed priests like the cherubim who present the word of God as fire which can work in the hearts of people. Ninth: “Test all things; hold fast what is good. Abstain from every form of evil” (v. 21, 22). Since the priest should not despise the pulpit but presents, through his inflamed life, the word of God as kindled fire, likewise, the people should be able to discern (1 Cor. 12:10) those who accept the true word of God and those who reject the spoiled milk. With this spirit, the believer could discern the thoughts too, so he accepts God’s thoughts and rejects the evil thoughts, and even the form of evil thought like idle thoughts which are not evil in themselves, but they waste the time and energy. 4. CONCLUSION OF THE EPISTLE: St. Paul concludes the epistle with the apostolic blessing and 62 praying for them, “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (v. 23). St. John Chrysostom said: [Notice, the love of the teacher, for he prays after he advises them. He adds the prayer to his epistle, for we need the prayers as well as the advice. That is why we give you advice then we pray for you1.] Our petition as priests for God’s people, is that God may sanctify them and keep their spirits, souls, and bodies blameless, so that they may be ready to meet Him and share His glory. We pray for the Holy Trinity, the One God, the King of peace, to grant us sanctification. St. Ambrose said: [As the Father sanctifies, likewise, the Son and the Holy Spirit2.] Sanctification is the work of the Holy Trinity, although it is referred specifically to the Holy Spirit, for He is the One who grants the fellowship and unity with God the Father in His Son. He offers us this work as the mystery of the forgiveness of our sins, sanctification of our spiritual and physical life, through the merits of the Only-Begotten Son who offered His blood as the price of our sanctification, so we may settle in the bosom of the Holy Father. The Holy Spirit is the Spirit of sanctification and the One who grants it. The Son paid the price, and the Father wants to sanctify us, sending His Beloved Son for that purpose. That is why the Holy Bible refers the work of sanctification to the Father, as the Lord Jesus said in His farewell prayer, “Sanctify them by Your truth. Your word is truth” (John 17:17). He refers to the Son, “But of Him you are in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption” (1 Cor. 1:30). He refers to the Holy Spirit, “God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth” (2 Thess. 2:13). The purpose of St. Paul’s ministry and prayers is to see God’s people sanctified in the truth, so that the prayer of the Lord Jesus may 1 In 1 Thess. Hom. 11. 2 Of the Holy Spirit 3:4. 63 be fulfilled, “Sanctify them by Your truth” (John. 17:17. “And for their sakes I sanctify Myself, that they may be sanctified by the truth” (John. 17:19). The sanctification touches the life of the believer, his spirit, soul and body. St. Paul wrote, “May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (v. 23) St. Ireneaus said: [What was his purpose in prayer? To preserve those three: the soul, the body, and the spirit, until the Second Advent of the Lord. The apostle felt that a person should be complete, which will be achieved in the life to come, when the three will be united to inherit one salvation1.] The sanctified life is not the purpose of St. Paul’s prayer, but rather it is the purpose of God’s calling for us. That is why God presents all the divine capabilities to achieve His call for us. He said, “He who calls you is faithful, who also will do it” (v. 24). St. John Chrysostom said: [Look at St. Paul’s humility! He thinks that sanctification will be achieved not because of his prayers for them, but because of God’s call to them. God has called them for salvation, and He is truthful for He will certainly save them for this is His will2.] After praying for them, St. Paul asked them to pray for him, presenting himself a living example for a faithful servant who know his mission and goal. His main work is to pray for them, as Samuel the prophet said, “As for me, far be it from me that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way” (1 Sam. 12:23). In the mean time, he asks them to pray for him, for he realizes how badly he needs their prayers. “Greet all the Brethren with a holy kiss. I charge you by the Lord that this epistle be read to all the holy brethren. The grace of our Lord Jesus Christ be with you. Amen.” (v. 26-28) Since physically he is absent from them, yet he desires to kiss them holy kisses in the Lord. Since he cannot achieve that, he asks them to accept the brothers who read this epistle instead of him. Thus, he is inflamed with the fire of the spiritual love! His request that this 1 Adv. Haer. 5:6:1. 2 In 1 Thess. Hom. 11. 64 epistle be read to all the brothers carries a sign of his love to everyone, desiring to talk with them, even with the epistle. Finally, he concludes by asking the grace of the Lord Jesus Christ to support them in their tribulations, in this virtuous life and to fulfill God’s will in them.
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