CRITICAL AND EXPLANATORY NOTES
1 Thessalonians 5:19. Quench not the Spirit.—When there has been excess, and a good has come into disrepute, it is natural to seek to stifle down further manifestations of it. The energy of the Holy Spirit, like Pentecostal flame, is regarded as being capable of extinction.
1 Thessalonians 5:20. Despise not prophesyings.—Do not set down as of no value, prophesyings. The word for “despise” is used of those who trusted in themselves that they were righteous and set at nought others (Luke 18:9), and the contemptuous bearing of him who eats flesh with which an idol’s name has been associated, and laughs at the shuddering scruples of the brother who thinks it a dreadful thing to do, and sets him at nought (Romans 14:3-10). The prophesyings at Corinth were such as might easily be contemned (1 Corinthians 14:23).
1 Thessalonians 5:21. Prove all things.—Make trial of all. A sentence fatal to the suppression of inquiry and to credulous faith. It forbids me to accept what is given out as prophecy even, unless it has a self-evidencing power. Hold fast that which is good.—The good here is that which is ethically beautiful. In 1 Thessalonians 5:15 another word points the contrast to the evil return of injury.
1 Thessalonians 5:22. Abstain from all appearance of evil.—Perhaps the best idea of the word rendered “abstain” would be gained by “hold off,” in antithesis to the “hold fast” of 1 Thessalonians 5:21.
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Thessalonians 5:19-22
Varied Aspects of Spiritual Influence.
In the natural world the greater law of distribution is manifested in the infinite variety that appears in the midst of an unchanging and inflexible uniformity. And in the Church of God what varied gifts, graces, and attainments are found in its members. No two are precisely alike. There are diversities of gifts, but the same Spirit; and the multiplicity and variety of endowments are intended to be exercised for one grand and definite purpose (Ephesians 4:12-13). By grouping together the precepts contained in these verses we have suggested to us the varied aspects of spiritual influence. Observe:—
I. The fervency of spiritual influence.—
1. The influence of the Spirit is represented under the emblem of fire. “Quench not the Spirit” (1 Thessalonians 5:19). Fire purifies the gold of its dross, enlightens by its splendour the eyes of the beholder, and raises the temperature of the Christian life. The person inspired is borne along, as it were, with spiritual ardour (Acts 18:25; Romans 12:11). Timothy is directed to rekindle or keep up the fire (2 Timothy 1:6). Christian baptism is baptism “with the Holy Ghost and with fire” (Matthew 4:11). The descent of the Holy Ghost at Pentecost was in tongues of fire (Acts 2:3). The Spirit, as fire, bestows both the light of knowledge and the fervour of love.
2. The influence of the Spirit may be quenched by denying the personality and Godhead of the Spirit, by depreciating the necessity of and restraining the fervour of His presence in Christian work; by ignoring special reference to Him in prayer; by stifling the voice of conscience; by neglect of religious ordinances; by conformity to the world; by unsanctified use of past afflictions. The gifts of the Spirit, with all His holy operations, must be fervently and diligently cherished within us.
II. The instructiveness of spiritual influence.—“Despise not prophesyings” (1 Thessalonians 5:20). The word “prophesying” in the New Testament signifies not only the prediction of future events, but the instructions of men inspired by the Holy Ghost, teaching Christian doctrines, revealing or explaining mysteries, exhorting to duties, consoling the sorrowing and afflicted. It is what we understand by preaching. It is not so much the prediction of events that are future, as it is the proclamation of duty that is instant. However exalted the believer may be in spiritual experience, however rich in faith and charity, it is still his duty to attend to preaching. “Despise not prophesying.” Like many a negative in the Bible, it means a very decided positive in the opposite direction. Despise it not by exalting reason above revelation. Despise it not by identifying true religion with the weakness, oddities, and eccentric notions of good but ignorant men. Despise it not by denying its beneficent teachings, spurning its wise counsels, and neglecting its faithful warnings. “Where there is no prophecy the people perish. He that despiseth it shall be despised of the Lord; he shall be cast into darkness, because he would not delight in the light (Acts 13:41; Proverbs 1:24-31).
III. The possible abuse of spiritual influence.—“Prove all things; hold fast that which is good” (1 Thessalonians 5:21). Error is never so dangerous as when it is the alloy of truth. Pure error is seen through at once and rejected; but error mixed with truth makes use of the truth as a pioneer for it, and gets introduction where otherwise it would have none. Poison is all the more dangerous when mixed up with food—error is never so likely to do mischief as when it comes to us under the pretensions and patronage of that which is true. Hence the importance of testing every pretender to spiritual illumination—as the goldsmith tests the gold and discovers the amount of alloy in it. “Beloved,” says St. John, “believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world.” There are certain fundamental truths that are beyond all necessity of testing, and which transcend the powers of human reason to fully comprehend. The direction is addressed to the Church, to those who possess the Spirit by whose help the test is applied. The utterances of the Spirit may be tested in their relation to the glory of Jesus, and by the influence of the truths uttered upon the moral and spiritual life of the teacher and his followers. Having proved the truth, hold fast that which is good, as with both hands and against all who would forcibly wrest it from you. When you have tried and found out the truth, be constant and settled in it. A wavering-minded man is unstable in all his ways:—
“Seize upon truth wherever ’tis found,
Among her friends, among her foes,
On Christian or on heathen ground,
The flower’s divine where’er it grows—
Refuse the prickles and assume the rose.”
IV. The sensitiveness of spiritual influence.—“Abstain from all appearance of evil” (1 Thessalonians 5:22). Nothing will sooner quench the fire of the Spirit in the believer than sin. Therefore is he exhorted to abstain, to hold aloof from every species of evil; not only from that which is really and in itself evil, but also from that which has the shape or semblance of evil. Not what we are, but what we appear, determines the world’s judgment of us. Our usefulness in the world is very much dependent on appearances. Our abhorrence of evil, both in doctrine and practice, must be so decided as to avoid the very show of it in either. He makes conscience of no sin that makes not conscience of all; and he is in danger of the greatest who allows himself in the least. “By shunning evil things,” says Bernard, “we provide for conscience; by avoiding ill, shows we safeguard our fame.” The believer has need of a sound judgment, a sensitive conscience, and an ever-wakeful vigilance. To sanction evil in any form is to dim the lustre and stifle the operation of spiritual influence. “Know nought but truth, feel nought but love, will nought but bliss, do nought but righteousness. All things are known in heaven ere aimed at on earth.”
Lessons.—
1. The mightiest influence in the universe is spiritual.
2. Increase of spiritual influence is dependent on uprightness of life.
3. The best spiritual gifts should be eagerly sought.
GERM NOTES ON THE VERSES
1 Thessalonians 5:19. Quench not the Spirit.
I. The mode of the Spirit’s operation is likened unto that of fire.—
1. Fire of unrest. When the Spirit convinces of sin.
2. Fire of purification. When the Spirit burns up evil within.
3. Fire of consecration. When the Spirit dwells within as a mighty impelling force.
II. It is in our power to quench the Holy Fire.
III. The ways in which men quench the Spirit.—
1. By continuing in known sin.
2. By indulging in a light, frivolous spirit.
3. By refusing to believe in anything they cannot see or touch. 4. By allowing worldly affairs to absorb the affections.
5. By neglecting religious duties.
6. By not exercising the gifts already bestowed.—Local Preacher’s Treasury.
1 Thessalonians 5:20. Despise not Prophesyings—
I. Because they are the sayings of God.
II. They are the grand appointed means of our salvation.
III. Because we greatly need them.
IV. We grieve the Spirit of God thereby.
V. It is the sure way of contracting a habit of despising divine things in general.
VI. It lays stumbling-blocks in the way of others.
VII. Those who despise destroy themselves.—E. Hare.
Abuse of Public Worship.
I. The offence.—
1. Habitual neglect of public worship.
2. Attendance on public worship in an improper state of mind.
3. Failure to improve public worship for the purposes for which it is intended.
II. Its sin and danger.—
1. It involves contempt of the authority of God.
2. It involves contempt of an institution with which God has specially identified Himself.
3. It involves contempt of one of the appointed means of grace.
4. It involves contempt of our own soul.—G. Brooks.
1 Thessalonians 5:21. Rationalism.
I. Prove all things.—
1. Our own sentiments.
2. The sentiments of others.
II. Hold fast that which is good.—
1. Against the assaults of proud reason.
2. Against the assaults of mad passions.
3. Against the assaults of a menacing world.—Ibid.
Prove all Things.
I. The course of conduct commanded.—“Prove.”
1. By an appeal to the word of God as supreme.
2. Sincerely.
3. Thoroughly.
4. Prayerfully.
II. The extent to which the course of conduct is to be carried.—“All things.”
1. Things taken for granted to be right.
2. Things wrong.
3. Things doubtful.
III. Some hindrances to the adoption of this course.—
1. Dislike to the trouble it may cause.
2. Fear of the demands which the result may make.
IV. Blessings likely to result from this course.—
1. Activity of mind in matters of religion.
2. A specific acquaintance with the word of God.
3. Legitimate independence of thought.
4. Increasing strength of Christian character.
5. Increase of Christian sagacity.
6. The adorning of the Christian doctrine in the eyes of men.—J. Holmes.
Hold Fast that which is Good.
I. Be well assured of the value and goodness of the possession.
II. Cherish a deep sense of responsibility because you have been led to prove and to be convinced of the good.
III. Be assured that powerful influences will be exerted that you may lose your hold.
IV. Do not allow your convictions of its goodness to be unsettled.
V. Do not take hold of anything which you cannot hold at the same time that you firmly grasp this.
VI. Do not let a little of it go.
VII. Hold it more firmly.
VIII. Regard how others have been affected by the way they have held.
IX. Depend entirely on the grace of God to enable you to do this.—Ibid.