Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:19
Quench not the Spirit.
19, 20. Quench not the Spirit. Despise not prophesyings ] The R. V. properly reduces to a semi-colon the full stop between these sentences.
What is revelation on God’s part, is prophecy in its human instrument. “Prophecy” bears to “revelation” the same relation as “teaching” to “knowledge” (1Co 12:6), the former being the utterance and outcome of the latter. Prediction, to which we limit the term in common speech, is but a part and not an essential part of Prophecy, in its Biblical sense. It is, etymologically, the forth-speaking of what was otherwise unknown and hidden in the mind of God.
This power of declaring by direct inspiration the mind of God was widely diffused amongst the first Christians; see 1Co 12:10; 1Co 14:1-5, Rom 3:6, where it is spoken of as an ordinary and familiar thing. This gift manifested in the highest and most effective way the power of God’s Spirit in man; but it was liable to be abused (see 1Co 14:26-31), and to he simulated (1Jn 4:1). The expression “through Spirit” in 2Th 2:2 probably refers to some spurious prophetic manifestation. A fanatical element appears to have mingled with the prophesyings of the Thessalonian Church; and this had doubtless given offence to sober minds, and created distrust in regard to prophecy itself. Hence the double caution. Contempt for this great gift of His must of necessity grieve the Holy Spirit, and limit His action in the Church. Nothing is more chilling to religious life than a cold rationalism which suspects the supernatural beforehand, and is ready to confound the manifestations of the Spirit of God with morbid excitement or insincere pretension.
But the command, “Quench not the Spirit,” is universal. Whatever obstructs or disparages His work in the souls of men whether in others, or in ourselves is thus forbidden. It is a strange and awful, but very real power that we have to “resist the Holy Spirit” (Act 7:51).
Since He may be “quenched,” He is a fire, as appeared on the Day of Pentecost (Act 2:3). This emblem sets forth the sudden and vehement activities of the Holy Spirit, with His gifts of warmth for the heart and light for the mind and His power to kindle the human spirit. Prophecy exhibited His presence under this aspect, in its intensity and ardour. On the other hand, He appears in gentler form under the emblem of the dove, in whose guise the Spirit descended on Jesus at His baptism.
Fuente: The Cambridge Bible for Schools and Colleges
Quench not the Spirit – This language is taken from the way of putting out a fire, and the sense is, we are not to extinguish the influences of the Holy Spirit in our hearts. Possibly there may be an allusion here to fire on an altar, which was to be kept constantly burning. This fire may have been regarded as emblematic of devotion, and as denoting that that devotion was never to become extinct. The Holy Spirit is the source of true devotion, and hence the enkindlings of piety in the heart, by the Spirit, are never to be quenched. Fire may be put out by pouring on water; or by covering it with any incombustible substance; or by neglecting to supply fuel. If it is to be made to burn, it must be nourished with proper care and attention. The Holy Spirit, in his influences on the soul, is here compared with fire that might be made to burn more intensely, or that might be extinguished.
In a similar manner the apostle gives this direction to Timothy, I put thee in remembrance that thou stir up anazopurein, kindle up, cause to burn) the gift of God; 2Ti 1:6. Anything that will tend to damp the ardor of piety in the soul; to chill our feelings; to render us cold and lifeless in the service of God, may be regarded as quenching the Spirit. Neglect of cultivating the Christian graces, or of prayer, of the Bible, of the sanctuary, of a careful watchfulness over the heart, will do it. Worldliness, vanity, levity, ambition, pride, the love of dress, or indulgence in an improper train of thought, will do it. It is a great rule in religion that all the piety which there is in the soul is the fair result of culture. A man has no more religion than he intends to have; he has no graces of the Spirit which he does not seek; he has no deadness to the world which is not the object of his sincere desire, and which he does not aim to have. Any one, if he will, may make elevated attainments in the divine life; or he may make his religion merely a religion of form, and know little of its power and its consolations.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:19
Quench not the Spirit
Positive duties
I.
The first advice–Quench not the Spirit. The Spirit is quenched as a man doth quench his reason with over-much wine; and therefore we say, When the wine is in, the wit is out, because before he seems to have reason, and now he seems to have none; so our zeal, and our faith, and our love, are quenched with sin. Every vain thought, and every idle word, and every wicked deed, is like so many drops to quench the Spirit of God. Some quench it with the business of this world; some quench it with the lusts of the flesh; some quench it with the cares of the mind; some quench it with long delays, that is, not plying the motion when it cometh, but crossing the good thoughts with bad thoughts, and doing a thing when the Spirit adviseth not, as Ahab went to battle after he was forbidden. The Spirit is often grieved before it be quenched; and a man when he begins to grieve, and check, and persecute the Spirit, though never so lightly, never ceaseth until he have quenched it, that is, until he seem himself to have no spirit at all, but walketh like a lump of flesh.
II. The second advice. After Quench not the Spirit followeth Despise not prophesyings. The second admonition teacheth how the first should be kept. Despise not prophesying, and the Spirit will not quench, because prophesying doth kindle it. This you may see in the disciples that went to Emmaus. When Christ preached unto them from the law and the prophets, their hearts waxed hot within them. This is no marvel that the spirit of a man should be so kindled and revived with the Word; for the Word is the food of the soul. The apostle might have said, Love prophesying, or honour prophesying, but he saith, Despise not prophesying, showing that some were ashamed of it. The greatest honour we give to prophets is not to despise them, and the greatest love we carry to the Word is not to loathe it. Prophesying here doth signify preaching, as it doth in Rom 12:6. Will you know why preaching is called prophesying? To add more honour and renown to the preachers of the Word, and to make you receive them as prophets (Mat 10:41). Hath not the despising of the preachers almost made the preachers despise preaching?
III. The third advice. After Despise not prophesyings followeth Prove all things, etc., that is, try all things. This made John say, Try the spirits. We read that the Bereans would not receive Pauls doctrine before they had tried it; and how did they try it? They searched the Scriptures. This is the way Paul would teach you to try others as he was tried himself; whereby we may see that if we read the Scriptures we shall be able to try all doctrines; for the Word of God is the touchstone of everything, like the light which God made to behold all His creatures (Gen 1:2). A man trieth his horse which must bear him, and shall he not try his faith which must save him? And when we have tried by the Word which is truth and which is error, we should keep that which is best, that is, stay at the truth, as the Magi stayed when they came to Christ. We must keep and hold the truth as a man grippeth a thing with both his hands; that is, defend it with our tongue, maintain it with our purse, further it with our labour, and, if required, seal it with our blood. Well doth Paul put prove before hold; for he which proveth may hold the best, but he which holdeth before he proveth sometimes takes the worse sooner than the best.
IV. The forth advice. After Prove all things, and hold that which is good, followeth Abstain from all appearance of evil. As if the adviser should say, That is like to be best which is so far from evil that it hath not the appearance of evil; and that is like to be the truth which is so far from error that it hath not the show of error. Paul biddeth us abstain from all appearance of evil, because sin, and heresy, and superstition are hypocrites; that is, sin hath the appearance of virtue, error the appearance of truth, and superstition the appearance of religion. If the visor be taken away from them, they will appear exactly what they are, though at the first sight the visor doth make them seem no evil, because it covereth them, like a painted sepulchre the dead mens bones beneath. (H. Smith.)
Words of warning
I. The work of the Holy Spirit.
1. The Holy Spirit is God, and so has all the strength of God. What He pleases to do He can do. None can stand against Him. This is of the greatest possible comfort to us, because we have enemies that are too strong for us; but no enemy is strong enough to hurt us if the Spirit of God is on our side. And again, as the Holy Spirit is God, so He has that wonderful power of working on the heart which belongs to God, and in purifying it, and making it holy like Himself.
2. The Holy Spirit dwells in the Church. His work is done upon those who belong to the Church. He dwelleth with you, and shall be in you. What the soul of each one is to our body, so the Holy Spirit lives in the Church, and gives spiritual life to each member of the Church. He works through the ordinances of the Church, and what He gives, He is pleased to give through those ordinances.
3. The Holy Spirit is like a fire in the heart of man. Fire gives warmth and light. Is not this exactly the character of the work of the Holy One. What is colder than the fallen heart of man toward God? Who warms it into real love to God but the Spirit by whom the love of God is shed abroad in the heart? Again, what is darker than the heart of man? Who pours light into it, and makes us to see that God is the true portion of the soul? It is the Holy Ghost. We have an unction from the Holy One, and we know all things.
II. The quenching of the Holy Spirit.
1. The power we have to do this. We have already said that the presence of the Holy Spirit in the Church is like a fair shining light. Its rays fall on all hearts. It touches, it gilds, it beautifies all souls. It gives them a new fairness, like the golden rays which bathe the whole landscape, making each separate leaf to glisten as it dances on its branch, and hill and valley, wood and meadow, to wear a holiday aspect. Do not choose darkness rather than light by quenching the Spirit. We have power to do this. If we choose, we may say–I will not be changed, I will not give up my icy coldness of soul, I will go on in the hard-bound frost of my own selfishness, I will care for myself, live for myself; the fire may burn around me, but I will quench it. So we may put out the light which would lead us to God and heaven.
2. The way in which we may exercise this power. The Spirit of God may give us light in the Holy Scriptures, and we may refuse to read them at all, or read them without learning to know God and ourselves. The Spirit of God may give us light in the Church, which is the pillar and ground of the truth, and we may determine not to see what the Church would have us to believe and to do. The loving Spirit of God is longing to work among you, His heart is set upon you, He is opening out the treasures of His goodness before you. Oh! take care you do not check Him by your indifference. He will act to you as you act to Him. Just as fire cannot burn in a damp, unwholesome atmosphere–as there are places underground where the air is so foul that the brightest candle will go out at once, so if you choke the heavenly fire it will go out. The Holy Spirit will not work in the midst of cold, worldly, unbelieving hearts. By all that is dear and precious, Quench not the Spirit! (R. W. Randall, M. A.)
The working of the Divine Spirit
There are three active elements in nature–air, water, fire; and one passive–earth. The Holy Spirit is spoken of under the figure of each of the former, never of the latter. The Holy Spirit is always in action. St. Paul is writing with evident reference to the promise, He shall baptize you with the Holy Ghost and with fire. Perhaps he may have had regard to some special manifestations of the Spirit (see 1Th 5:20). A man might feel within him a fire burning, which was meant for expression, and which he was tempted to suppress, through feelings of modesty, false shame, indolence, or indifference, and he was anxious to caution against this. And there is now a bad economy of Divine gifts; men possessing talents of property, position, influence, persuasion, knowledge, grace, lock up that which was intended for the whole house of Christ. This is quenching the Spirit. Personally, as the Divine Spirit, no efforts or negligences of man could lessen His power or glory; but as the Divine Inhabitant of the soul it is otherwise. Note the manner of His working. He acts on–
I. The understanding. He spake to the understanding of prophets, psalmists, apostles, etc., and so we have in the Bible the truth brought home to our understandings. But the office of the Spirit is not bounded by that. The Word of God is in the hand of every one, till it has become an ill-used book by its very plentifulness; and to him who has not the Spirit to shine with the light of His holy fire within the printed page all is darkness. The letter killeth, the Spirit alone quickeneth. So, then, a man quenches the Spirit who either neglects the Bible or is not taught by the Spirit out of it (Eph 1:18).
II. The conscience. The office of the Spirit is to bring sin to remembrance–a thankless office in one sense. Tell your best friend his faults, he must be one of a thousand if you have not lost him. Few can say, Let the righteous smite me (Psa 141:5). But the Spirit knows how to reprove without irritating, and at the right time and in the right way. The still small voice takes conscience for its mouthpiece. When that voice is heard bringing to remembrance some half-excused sin, of the neglect of some half-denied duty, Quench not the Spirit.
III. Thy will. The understanding may see the truth–the conscience may be alive to duty–is the work done? Answer all ye who know what it is to see the good, and yet to pursue the evil; to hate yourselves for your weakness, and yet do again the thing ye would not! The Holy Spirit, therefore, touches the will, the spring of being. He who says, Stretch forth thy hand, will give the will and the power, and with the peace and reward.
IV. The heart. Thou shalt love, etc. Who gives so much as a corner of his heart to God? The question is a self-contradiction, for the heart always gives itself whole or not at all. The Spirit enables us to cry Abba, Father. It is a dreadful thing to quench the Spirit in an intellectual scepticism; in a stubborn doggedness of conscience; in a settled obstinacy of will; but it is more dreadful to quench Him in a cold obduracy of heart; to say to Him when He says Son, give Me thy heart–I will not–go Thy way–torment me not before the time (Heb 10:29). (Dean Vaughan.)
Quench not the Spirit
The word does not mean to resist, damp, or partially to smother, but to put out completely, as a spark when it falls into water.
I. The spirit can be quenched. Else why the injunction?
1. The antediluvians quenched the Spirit. He strove with them to do them good, they strove against Him to their destruction, and the flood swept them away.
2. In Neh 9:1-38 you will see how God strove with the Jews, and how they quenched the Spirit and were left to perish.
3. The same law is in operation still. God gives His Spirit to instruct men. They refuse to hear and God leaves them to their worst enemies–their sins. It is foolish to frame theories with which these facts will not harmonize. The striving does not, of course, refer to Gods power; there could be no striving with that. But it is mans sins striving with Gods love; and God tells us that He will not always strive with mans sins, but will relinquish the contest, leave the field, and allow him an eternity in which to learn the fearful misery of what it is to have quenched the Spirit. As unbelief tied the Saviours hands so that He could not do any mighty work, so it can cripple the agency of the Spirit.
II. How can He be quenched. Fire may be extinguished–
1. By pouring water upon it. The most direct way of quenching the Spirit is sin and resistance to His influence. He may act as a friend who, having been wantonly slighted, withdraws in grief and displeasure.
2. By smothering it. So the Spirit may be quenched by worldliness. The process may be a slow and partially unconscious one, but it is real and sure.
3. By neglect. Timothy was exhorted to stir up His gift. And as a fire will die out unless it receives attention, so will the Spirit if we indolently do nothing to improve the gift.
4. For want of fuel. And the Spirit will be quenched unless the Spiritual life is fed by the Word of God, Sanctify them through Thy truth.
5. Through want of air. There may be abundance of fuel, but it will not burn. Not less essential to the flame kindled by the Spirit is the breath of prayer. (E. Mellor, D. D.)
Quench not the Spirit
1. The Holy Spirit is represented as fire, the source of light and heat, because of His searching, illuminating, quickening, reviving, refining, assimilating influences.
2. It is implied that He may be quenched; not in Himself, but by the withdrawal of His influences, and so His graces, which are indicative of His presence, may be extinguished.
3. He may be quenched in others as well as in ourselves.
(1) In ministers, by contempt of their ministrations.
(2) Among Christians, by neglect of social prayer and religious conversation. Christians are like coals of fire which kindle into a blaze only when kept together. How disastrous to zeal are dissentions (Eph 4:30-32).
I. The instances in which we may quench the Spirit.
1. By slighting, neglecting and resisting His operations. When the Spirit stirs us up, and we neither stir up ourselves nor our gifts, we quench the Spirit.
2. By diverting the mind from spiritual concerns, and engaging in vain and unnecessary recreations. The love of pleasure will extinguish the love of God. Fulfilment of the lusts of the flesh renders walking in the Spirit impossible.
3. By inordinate affections towards any earthly object. The life and power of godliness are seldom found among those who are eager in the pursuit of worldly gain (Mat 19:16-22).
4. By robbing Him of His glory, by denying His Divinity, or the necessity and efficacy of His operations.
5. By sins of omission and commission. These are opposite to His nature. One will damp His sacred fire, a course of iniquity will extinguish it.
II. The reasons which should warn us against this danger. If we quench the Spirit–
1. He will be silent to us, and will cease to admonish and guide either directly or through His ministers (1Sa 28:15).
2. He will suspend His influences and leave us in darkness.
3. We shall sin both against God and our own souls. (B. Beddome, M. A.)
Quench not the Spirit
This is a little text, but it is full of large matters.
I. We have a Spirit to quench.
1. The possession of the Spirit is the distinguishing prerogative of the gospel covenant; this it is which imparts a life, an energy, a fulness, a reality, to its every part and detail.
2. We are all the depositaries of this great treasure; the holders of a wonderful gift, for the abuse or improvement of which we shall one day have to answer.
II. The nature and properties of this Spirit.
1. A consuming fire.
(1) It destroys in us at once that curse which adheres to us as children of a fallen parent.
(2) In those who yield themselves, gradually does one unholy habit of thought, one unsanctified desire, one impure affection after another, succumb beneath its power and influence.
2. A purifying fire; it does not wholly destroy the will, so as to make man a passive instrument; it only strips the will of that evil which makes it at enmity with God. Nor does the Spirit deaden and annihilate the affections, powers, faculties of our moral nature; it only withdraws them from low, base, unworthy objects, and fixes them on others whose fruits will be love, joy, peace.
3. A kindling fire. It raises in the mind of man the fervour of devotion and the heat of Divine love.
4. A defending fire. Like the sword of the cherubim, it turns every way to guard the tree of life.
5. An enlightening fire.
(1) The Christian, by the Spirit which is given him, is enabled to see what he is in himself. It shows him how degraded is his nature, how forlorn and hopeless are his prospects.
(2) This reveals to him what he is in Christ–Child of God. Heir of glory;
(3) This reveals to him the path of life.
(4) This lays open to him the mysterious, hidden wisdom of the Word of God.
III. What is meant by quenching the Spirit.
1. This is done by those who altogether fall away from Christ–by apostates.
2. It is not only, nor generally, by a sudden and violent wrenching and snapping asunder of the ties which bind him to Christ, that the obdurate sinner quenches the Spirit. The integrity and unity of his inner life is damaged and sapped little by little; he quenches the Spirit, more or less, in all the stages of his spiritual decay.
IV. What are the means, and what the agency, which operate in bringing this about?
1. Floods of ungodliness swamp the soul.
2. Blasts of fierce and headstrong passions.
3. Want of fuel to nourish and preserve it. In many a soul the Spirits fire is quenched because it is never replenished by prayer, meditation, self-examination, works of charity and mercy, attendance on Holy Communion, etc.
V. The awful consequences. Let us quench the Spirit, and how shall the motions of sins which are in our members be rooted out? how shall we be able to purify ourselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of the Lord? (Arthur G. Baxter.)
On quenching the Spirit
Quench not the Spirit. Put not out that heavenly fire which you did not kindle, but which you can extinguish. Put not out that holy fire which is the real heart of your life, and without which spiritual death is sure to follow. Put not out that fire by sensual pleasures and indulgence of fleshly appetites, as did Sodom and Gomorrah; by love of the world, as did Demas; by careless neglect, as did the lukewarm Church of Laodicea.
I. The fire can be put out.
1. You may put it out by indulgence of the body. The brutalizing power of fleshly sins, of whatever sort, always blunts the conscience, and makes the spiritual eye unable to discern the true nature of Gods requirements. A man who has given himself up to these becomes coarse. If the sins be such as men can see, he becomes visibly coarse and earthly. If the sires be of the far wickeder and yet more secret sort, he often retains much outward refinement and even softness of manner, but coarseness and earthliness of soul; with little sense of disgust at impurity, with a low and animal idea of the highest of all affections.
2. The fire can be put out by worldliness and a life devoted to self and selfish hopes. What can be more miserable than the condition of that man whose powers of mind have shown him the truth of God, whose understanding has been too highly cultivated to allow him to shut his eyes to the eternal laws of heaven, who can appreciate, perhaps, till his very heart thrills with admiration, the high examples of love, of self-sacrifice, of a pure and brave service, which history has recorded, and yet who cannot be, and who feels that he never can be, what he himself admires; who feels that while he admires the noble and the true, yet he is not attracted by it? The end of such a character generally is to lose even this much appreciation of what is good, and to retain admiration for nothing but refinement without a resolute will within; to despise all self-sacrifice, all generosity, all nobleness as romantic and weak; and, of course, either to give up religion altogether, or to make a superstition to suit the worldly temper.
3. Lastly, and most often of all, the fire of the Spirit can be put out by mere neglect. The Spirit holds before the sight, time after time, soul-stirring visions of what our lives and characters might be. As we read, as we live with our fellows, as we worship, as we listen, we are touched, enlightened, half roused to real resolution. But we hear not, or if we hear we make no effort; or if we make an effort, we soon give it up. The greatest thoughts, the noblest thoughts flit before the minds of men in whom their fellows suspect nothing of the kind; but they flit across the sky, and those who share in them, yet feel them to be as unreal as those clouds. There is no waste in nature equal to the waste of noble aspirations. What is the end of such coldness? The end is an incapacity to heart what they have so often heard in vain. In such men there comes at last an utter inability to understand that the message of God is a message to them at all. They hear and they understand, but they find no relation between their lives and what they learn. They will be selfish, and not know they are selfish; worldly, and not be able to see they are worldly; mean, and yet quite unconscious of their meanness.
II. The last, the final issue of quenching the Spirit, I cannot describe. A fearful condition is once or twice alluded to in the Bible, which a man reaches by long disobedience to the voice within him, and in which he can never be forgiven, because he can never repent, and he cannot repent because he has lost all, even the faintest tinge, of the beauty of holiness. What brings a man into such a state as this we cannot tell; but it is plain enough that the directest road to it is by quenching the Spirit. (Bp. Temple.)
On the Holy Spirit
Some have thought that the words of our text are to be referred to the extraordinary gifts of the Spirit, which were enjoyed by the Church in the days of the apostle; such as the gift of healing, the gift of tongues, the gift of prophesying. All this may be very just, and very suitable to the Church of the Thessalonians; yet, if this were all, the words would have no application to us, since those miraculous gifts have ceased. Still, this admonition stands in the midst of precepts which are of lasting and universal obligation: Rejoice evermore: Pray without ceasing: In everything give thanks; and, a little onward, Prove all things: hold fast that which is good. Who does not see that, both before and after the text, every precept belongs to all ages?
I. Let us attentively consider the subjects presented to our notice in this brief but comprehensive sentence. Here is a Divine person exhibited, the Spirit; a comparison implied, fire; a state of privilege supposed, viz., that this fire is already kindled; finally, a sin prohibited, Quench not the Spirit.
1. The gifts and illuminations, which we must not quench, cannot be viewed apart; they are inseparable from an actual indwelling of the Holy Ghost. The Spirit, therefore, is a Divine person. Sins are committed against Him. He must be a Divine person. The work which He performs in our hearts requires infinite knowledge, infinite condescension, infinite wisdom, and infinite power. The admonition of our text acquires a peculiar force from this consideration. We live under the ministration of the Spirit.
2. Here is a comparison implied. But, without attempting to follow out this comparison in all its particulars, it shall suffice to observe, that these words, addressed to the Thessalonians, must refer either to the light kindled in them by His teaching, or to the affections inflamed by His influence. True religion is both; it is inward illumination, and a hidden and celestial fire, which purifies and warms the heart, originated and sustained by the Holy Spirit. Love to God, fervency in prayer, ardent zeal for His glory, joy, desire hope, all mounting heavenward; to what else could they be compared, with equal propriety? They conquer, they possess, they fill, they purify the soul. This fire is communicated from above, like that which burned upon the altar of old. Like that, it must be kept burning continually.
3. My dear brethren, you are addressed in the text, as those in whom this Divine fire is already kindled. It supposes that you are true Christians, and that you have a concern to keep the grace you have received. But is it really so? Alas! you cannot quench what has no existence in the soul.
4. This leads us to inquire into the sin. What is it to quench the Spirit? How far is it possible for a true believer to be guilty of it? And, by what means? Now, there are two ways, as we all know, in which fire may be quenched. It may be quenched by not adding fuel, or by adding water, and, in general, anything of a nature adverse to it. Hence there are two ways in which the Spirit may be quenched, illustrated by this emblem, negligence and sin.
II. We shall endeavour to enforce this admonition; for it is by far too important to be discussed only, without the addition of special motives, calculated to show the guilt and danger which would be involved in its neglect.
1. Therefore, consider that, if you quench the Spirit, you will provoke in an eminent degree the displeasure of God. No sins are reckoned so heinous as those which are committed against this Divine Agent.
2. Consider that this would be, in general, to destroy all your spiritual comfort; and, in particular, to silence the witness and obliterate the seal of your redemption, leaving you without any evidence of your interest in the great Salvation.
3. Consider, once more, that to be guilty of such an offence would open wide the floodgates of all sin, which it is the office of the Holy Ghost to subdue and destroy. It would leave you without strength and without defence against Satan and your own corruptions. Let me close by adding to this admonition a few words of exhortation.
1. Let me entreat you to conceive very affectionately of the Holy Spirit.
2. Let me exhort you to give honour to the Holy Spirit, by a distinct and continual recognition of your dependence upon Him.
3. Finally, if all this be true, then how miserably mistaken must be that ministry which casts the name and office of the Holy Spirit into the shade! (D. Katterns.)
Quenching the Spirit
The Holy Spirit is more than Emmanuel, God with us. He is God in us. Until He so comes we are ruined; when He comes the ruin becomes a living temple. No man can explain this; and yet every striving, expanding soul exults in the sacred belief. How awful, then, the power given to a man to quench the Spirit. How? By any unfair dealing with the laws and principles of our nature, by which lie works. He uses memory for conviction, conscience for condemnation or justification, understanding for enlightenment, will for invigoration, affections for happiness; and if we refuse to allow these faculties to be so used, we are quenching the Spirit. The Spirits work is–
I. Conviction of sin. He takes a sinner, and makes memory a scourge to him: shows him the holiness of God and the sinfulness of sin. It is a most gracious opportunity; but, alas! he misses it, stifles memory and silences conscience, and thus quenches the Spirit. Christians, too, when convinced of sin may quench the Spirit if they do not take heed.
II. Revelation. He shall receive of mine, etc. In conducting this great work He uses every kind of suitable instrumentality–the inspired writings, the spoken word, thoughtful books, Christian conversation, etc. It follows, then, that if we do not search the Scriptures and take kindly the ministries of truth we are shutting out of our hearts the waiting Spirit of God.
III. Sealing or setting apart. When men are born by His regenerating power from above they are marked for their celestial destination, and set apart for God. He renews His sealing process again and again, retouching His work and bringing out the Divine inscriptions. Any one who resists this process, who does not often think of the Father and the Fathers house, and who minds earthly things is quenching the Spirit. Christian people, too, have thoughts given to them purely as sealing thoughts; they are not needed for duty or life here, but for higher service and the life to come. One is earlier down some morning than usual, and in the short moment of quietness looks far away into the land of sunless light. One is struck suddenly–at the high noon of city life–with the utter vanity of all the fever and toil and strife. Or at night there falls upon the house a little visitation of silence. Quench not the Spirit in any of these His gracious comings. (A. Raleigh, D. D.)
Quenching the Spirit
I. Some distinctions of this sin.
1. Total and partial.
(1) Total, when the Spirits impressions are quite erased so that no spark is left among the ashes. My Spirit shall not always strive with man, and this Spirit departed from King Saul.
(2) Partial, when the Spirit is weakened and brought to a very spark, as was the case with David (Psa 51:1-19).
2. Wilful and weak.
(1) Wilful, when men resolutely set themselves to put out the holy fire, being resolved not to part with their lusts, they go on in opposition to their light, strangle their uneasy consciences, murder their convictions that they may sin without control (Act 7:51).
(2) Weak, which is the result of carelessness rather than design (Eph 6:30; Son 5:2-5).
II. How the Spirit is quenched. This holy fire is quenched–
1. By doing violence to it, as when one puts his foot on the fire or casts water on it, or blows it out. Thus the Spirit is quenched by sins of commission. As when one raises an oftensive smoke in the room where his guest sits, he is grieved and departs; so the Spirit is grieved by the offensive smell of our corruptions.
2. By neglecting it, as the lamp will be extinguished if you feed it not with more oil, so the Spirit is quenched by neglecting his motions, and not walking in the light while we have it.
III. Why we should not quench the Spirit.
1. Because it is the holy fire; and, therefore, it ought to be kept carefully, and it is dangerous to meddle with it (Lev 9:24).
2. Because we can do nothing without it. So far as the Spirit goes away, all true light and heat go with Him, and then the soul is in death and darkness.
3. Because when once quenched we cannot rekindle it, We cannot tell whence it cometh or whither it goeth. Were it the fire of our own hearths we might kindle it again; but it is from heaven, and we have no command there.
4. Because the quenching of this fire is the raising of another tending to the consuming of the soul. This is a fire of corruption within us. When the Spirit departed from Saul he went to the devil. And some people never come to a height of wickedness till the Spirit has been at work in them, and they have quenched Him. Conclusion:
1. We may quench the Spirit in others–
(1) By mocking them.
(2) By speaking evil of the way of God (Act 19:9).
(3) By diverting them from duty.
(4) By tempting them to sin.
2. Quench it not in yourselves but cherish it.
(1) By diligence in duties–Bible reading, Christian conversation, private prayer.
(2) By keeping up a tender frame of spirit.
(3) By strict obedience.
(4) By making religion the one thing. (T. Boston, D. D.)
Quenching the Spirit
Light is the first necessity of life in this body; without it we could not go about our business, and should lose health and die. Such also is knowledge to the soul, and the Holy Spirit is the means of it. This light we are to beware of quenching. A light may be quenched–
I. By neglecting to feed and trim it. Coal, wood, oil, etc., serve as fuel for fire; Christian practice serves to maintain Christian knowledge. Practice is necessary for the preservation of even earthly knowledge. The knowledge communicated by the Spirit is that of salvation. This may be extinguished by not caring for it. How few things we read in the newspaper we remember a week after, simply because we are not interested. Shut up a light in a close place where no ray can pass forth, and after a little flickering it will go out. So if the light of the knowledge of Christ does not shine in deeds of faithful service it becomes extinguished.
II. By carelessness. This engenders wilfulness, and then wickedness, and like the lamps of the virgins this light once quenched cannot be lighted again (Heb 6:4; Mat 6:23).
Quenching the Spirit
I. The object to which this exhortation relates. Not the essence of the Spirit, or His inherent attributes, but His agency.
1. This agency is symbolized by fire. He shall baptize you, etc. (Act 2:1-3).
(1) Fire imparts light, so it is the office of the Spirit to impart knowledge. The eyes of your understanding being enlightened.
(2) Fire is employed to purge metals from dross; the Holy Spirit purifies men from sin and makes them holy. In the Old Testament He was the Spirit of burning; in the New the Spirit of holiness.
(3) Fire imparts heat: it is the office of the Spirit to kindle in the soul emotions which animate and enliven–love, zeal, joy.
2. The value of that agency. Its preciousness is beyond all conception, transforming as it does the state and character and securing the blessings of eternity.
3. The responsibilities attached to it. It is not only a gift, it is a stewardship; it is not only a privilege, it is a talent, to be cherished and improved.
II. The evils which the exhortation deprecates. The Spirit may he quenched–
1. By the want of a due recognition of His agency.
(1) A Christian may be tempted in his own case to ascribe that to himself which is really the result of Divine grace.
(2) He may be tempted in the case of others to disbelieve in the existence of the Divine work in spite of evidence, either in individual characters, or masses affected by revivals of religion. Wherever there is this guilty incredulity there is a refusal to the Spirit of the attributes due to Him.
2. By a want of holy separation from the world. The great design of the Christian vocation is holiness, and this is the one purpose of the operations of the Divine Spirit (Joh 17:14-20; Eph 5:7-15). If, then, a Christian permits himself to be so trammelled by earthly things as to conceal his character; if he allows his affections to be earthly; if he practices secular vocations which are forbidden, or pursues lawful ones inordinately; if he mingles in scenes of worldly frivolity or worse, what becomes of the fire kindled in his heart? Of course its light becomes faint, and its heat cools.
3. By a want of mutual forbearance and love. The fruit of the Spirit is love, etc. The indulgence, therefore, of angry passions is incompatible with the influence of the Spirit (Eph 4:30-32). Here is the condemnation of the strife of sects, of unbrotherly conduct in a given Church, of family quarrels, of all unneighbourliness.
4. By neglect of the Word of God and prayer. The Word of God comprises the record and its proclamation, both of which are under the influence of the Spirit. To neglect to read the one or to hear the other is a sure method of quenching the Spirit, who convinces, converts, sanctifies, etc., by each. So with prayer, private, domestic, congregational.
III. The blessings which compliance with this exhortation will secure. If Christians do not quench the Spirit, if they rightly apprehend the nature of the Spirits agency–illuminating, etc.; if they do homage to it by nonconformity to the world; if they cultivate love; if they render a right regard to the Word of God and prayer they will secure–
1. The eminent prosperity and happiness of their own souls. We shall become firm in faith, pure in life, glowing in love, burning in zeal. We shall not be dwarfish, stunted plants, but as trees planted by rivers of water; others will take knowledge of us that we have been with Jesus, and the very God of Peace will sanctify us wholly. And this prosperity will be our happiness. We shall thus walk in the light of Gods countenance, enjoy His comforting, gladdening friendship here; be animated by a sure hope, and finally enter into the joy of the Lord.
2. The true glory of the Church. This glory does not consist in high sounding ecclesiastical pretensions, in pompous ritual, but in humility, holiness, stedfastness to truth, etc. Let Christians cherish and honour the Spirit and they will secure the beauty, spirituality, and splendour of the Church.
3. The rapid diffusion of religion. As the Church becomes more holy and prayerful obstacles will disappear, revived energy will be given and exerted and nations will be born in a day. (J. Parsons.)
Quenching the Spirit
I. How does the Spirit influence the mind? Not by physical agency but by means of the truth. He persuades men to act in view of truth as we influence our fellows by truth presented to their minds. Sometimes this truth is suggested by providence, sometimes by preaching; but whatever the mode the object always is to produce voluntary action in conformity to His law.
II. What is implied in this fact and what must be inferred from it.
1. God is physically omnipotent, and yet His moral influences exerted by His Spirit may be resisted; but if the Spirit moved men by physical omnipotence there could be no resistance. The nature of moral agency implies the voluntary action of one who can yield to motive and follow light or not as he pleases. When this power does not exist moral agency cannot exist. Hence if our action is that of moral agents, our freedom to do or not do must remain.
2. If the Lord carries forward the work by means of revealed truth there must be most imminent danger lest some will neglect to study and understand it, or lest, knowing, they should refuse to obey it.
III. What is it to quench the Spirit?
1. The Spirit enlightens the mind into the meaning and self-application of the Bible. Now there is such a thing as refusing to receive this light. You can shut your eyes against it; you can refuse to follow it when seen; and in this case God ceases to hold up the truth before your mind.
2. There is a heat and vitality attending the truth when enforced by the Spirit. If one has the Spirit his soul is warm; if not his heart is cold. Let a man resist the Spirit and he will certainly quench this vital energy.
IV. The ways in which the Spirit may be quenched.
1. By directly resisting the truth He presents to the mind. After a short struggle the conflict is over, and that particular truth ceases to affect the mind. The man felt greatly annoyed by that truth until he quenched the Spirit; now he is annoyed by it no longer.
2. By endeavouring to support error. Men are foolish enough to attempt by argument to support a position which they know to be false. They argue it till they get committed, and thus quench the Spirit, and are left to believe in the very lie they unwisely attempted to advocate.
3. By uncharitable judgments, which are so averse to that love which is the fruit of the Spirit.
4. By bad temper, harsh, and vituperative language, and intemperate excitement on any subject whether religious or otherwise.
5. By indulging prejudice. Whenever the mind is made up on any subject before it is thoroughly canvassed, that mind is shut against the truth and the Spirit is quenched.
6. By violating conscience. Persons have had a very tender conscience on some subject, but all at once they come to have no conscience at all on that point. Change of conscience, of course, often results from conscientious change of views. But sometimes the mind is awakened just on the eve of committing a sin. A strange presentiment warns the man to desist. If he goes on the whole mind receives a dreadful shock, and its very eyes seem to be almost put out.
7. By indulging appetites and passions. These not only injure the body but the soul: and God sometimes gives men up to them.
8. By dishonesty and sharp practices in business.
9. By casting off fear and restraining prayer.
10. By idle conversation, levity, and trifling.
11. By indolence and procrastination.
12. By resisting the doctrine and duty of sanctification.
V. The consequence of quenching the Spirit.
1. Great darkness of mind. Abandoned by God, the mind sees truth so dimly that it makes no useful impression.
2. Great coldness and stupidity in regard to religion generally. It leaves to the mind no such interest in spiritual things as men take in worldly things. Get up a political meeting or a theatrical exhibition, and their souls are all on fire; but they are not at the prayer meeting.
3. Error. The heart wanders from God, loses its hold on truth, and perhaps the man insists that he takes now a much more liberal and enlightened view of the subject, and it may be gradually slides into infidelity.
4. Great hardness of heart. The mind becomes callous to all that class of truths which make it yielding and tender.
5. Deep delusion with regard to ones spiritual state. How often people justify themselves in manifest wrong because they put darkness for light and vice versa. (C. G. Finney, D. D.)
Quenching the Spirit
Fire may be quenched–
I. By casting water on it. This is comparable to actual, wilful sin (Psa 51:1-19).
II. By spreading earth upon it. This is applied to the minding of earthly things.
1. The cares of the world, and the deceitfulness of riches; excess of business which not only employs but entangles a man in the affairs of this life, by toil, scheming, speculation. The consequence is, the powers of the soul being limited, and when full, no matter of what, they can hold no more. As the water partakes of the quality of the soil over which it rolls, so our minds soon acquire a sameness with the object of our affection and pursuit.
2. Certain vanities and amusements erase the boundary line which should separate the Church from the world, and if they are not unlawful they have a tendency to destroy spirituality and a taste for devotion.
3. Worldly and political conversation which frets the mind, genders strife, and cools religious ardour. If we talk of that which we love best, where habitually are the thoughts and affections of many professed Christians? Surely it becomes us to live so as to declare plainly that we are strangers and pilgrims on the earth.
III. By the separation of the parts. Apply this to our divisions.
1. With what earnestness does the apostle enforce unity and cooperation among Christians! The enemy knows the importance of this; he therefore loves to separate, and unhappily finds too much to favour his wishes in our ignorance, prejudice, and infirmities.
2. There are some families who are quarrelling all day, and then go to prayer in the evening. If prayer does not induce people to avoid passion, then evil tempers will make them leave off prayer or perform it in a manner that is worse than the neglect of it.
3. One truth aids another truth, and one duty another duty. Detach private devotion from public, or public from private, and both sustain injury. Separate practice from principle, works from faith, or promises from commands, and you destroy the effect of the whole.
IV. By withholding fuel. A real Christian will soon feel the disadvantage of disregarding the means of grace. You may keep in a painted fire without fuel, but not a real one. Conclusion: We cannot quench what we have not. The exhortation, therefore, supposes the possession of the Spirit. Yet there is a common work of the Spirit which accompanies the preaching of the Word, the effect of which may be entirely lost. Herod heard John gladly, but he cherished a criminal passion which destroyed all his fair beginnings. Felix heard Paul, but the trembler dismisses the preacher for a more convenient season which never came. He afterwards conversed with the apostle, but he never again experienced the feelings he had subdued. (W. Jay.)
Protecting the Spirits light
A man has lost his way in a dark and dreary mine. By the light of one candle; which he carries in his hand, he is groping for the road to sunshine and to home. That light is essential to his safety. The mine has many winding passages in which he may be hopelessly bewildered. Here and there marks have been made on the rocks to point out the true path, but he cannot see them without that light. There are many deep pits into which, if unwary, he may suddenly fall, but he cannot avoid the danger without that. Should it go out he must soon stumble, fall, perish. Should it go out that mine will be his tomb. How carefully he carries it! How anxiously he shields it from sudden gusts of air, from water dropping on it, from everything that might quench it! The case described is our own. We are like that lonely wanderer in the mine. Does he diligently keep alight the candle on, which his life depends? Much more earnestly should we give heed to the warning, Quench not the Spirit. Sin makes our road both dark and dangerous. If God gave us no light, we should never find the way to the souls sunny home of holiness and heaven. We must despair of ever reaching our Fathers house. We must perish in the darkness into which we have wandered. But He gives us His Spirit to enlighten, guide, and cheer us. (Newman Hall, LL. B.)
Instance of quenching the Spirit
Several years ago I was called to visit a young man who was said to be sick, and wished to see me. Approaching him as he was lying upon his bed, I remarked that he certainly did not look as though he was ill. He replied, I am not sick in my body, but in my soul. I am in deep distress. Asking him the cause of his distress, he said, During the revival in our Church, I have not only resisted its influence, but I have made sport of the young converts, I have ridiculed those who were seeking the salvation of their souls, and I feel that I have committed an unpardonable sin, and there is no hope for me. I said to him, Your sins are indeed fearfully great; but if you sincerely repent, and will now believe in the Lord Jesus Christ, He will pardon you. I referred to the Saviours compassion to the thief on the cross, and to other cases that might awaken some hope in his mind. But everything that was said failed to reach his case. His reply to every argument, or appeal, or passage of Scripture that was quoted, was the same, There is no hope for me. After an earnest prayer for his salvation, and commending him to the mercy of God, I left him. Calling the next day, I found he had passed a sleepless night, and the state of his mind was unchanged. Again, after pointing him to the promises of the Scriptures, and praying with him, he expressed the same feeling of utter despair. Not a ray of light crossed the dark cloud that hung over his soul. The third day on entering his room I found him in a raging fever. His mental agony had taken effect upon his body. Without any indications at first of physical disease he was now lying in a most critical condition. I pointed him once more to the bleeding Saviour on the cross, and pleaded with him at the throne of grace. But with him the harvest was passed, the summer of hope was ended. He had quenched the Spirit, not only by his personal resistance, but by hindering and laughing at others who were seeking to escape eternal death. The next day I found that his reason was dethroned. His fond mother was bathing his temples with ice water. On my addressing him, he replied in an incoherent manner. He was beyond the reach of any gospel tidings. That night his soul passed into eternity. (Rufus W. Clark, D. D.)
The Spirit quenched
An old man came to a clergyman and said, Sir, can a sinner of eighty years old be forgiven? The old man wept much while he spoke, and on the minister inquiring into his history, gave this account of himself:–When I was twenty one, I was awakened to know that I was a sinner, but I got with some young men who tried to persuade me to give it up. After a while I resolved I would put it off for ten years. I did. At the end of that time my promise came to my mind, but I felt no great concern, and I resolved to put it off ten years more. I did, and since then the resolution has become weaker and weaker, and now I am lost! After talking to him kindly, the minister prayed with him, but he said, It will do no good. I have sinned away my day of grace; and in this state he soon after died.
Danger of deferring reformation
How dangerous to defer those momentous reformations which conscience is solemnly preaching to the heart! If they are neglected, the difficulty and indisposition increase every day. The mind is receding, degree after degree, from the warm and hopeful zone, till at last it will enter the arctic circle and become fixed in relentless and eternal ice. (J. Foster.)
The Spirit quenched
A few months ago in New York a physician called upon a young man who was ill. He sat for a little by the bedside examining his patient, and then he honestly told him the sad intelligence that he had but a short time to live. The young man was astonished; he did not expect it would come to that so soon. He forgot that death comes in such an hour as ye think not. At length he looked up in the face of the doctor and, with a most despairing countenance, repeated the expression: I have missed it–at last. What have you missed? inquired the tender-hearted, sympathizing physician. I have missed it–at last, again the young man replied. The doctor, not in the least comprehending what the poor young man meant, said: My dear young man, will you be so good as to tell me what you–? He instantly interrupted, saying: Oh! doctor, it is a sad story–a sad–sad story that I have to tell. But I have missed it. Missed what? Doctor, I have missed the salvation of my soul. Oh! say not so. It is not so. Do you remember the thief on the cross? Yes, I remember the thief on the cross. And I remember that he never said to the Holy Spirit–Go Thy way. But I did. And now He is saying to me: Go your way. He lay gasping awhile, and looking up with a vacant, staring eye, he said: I was awakened and was anxious about my soul a little time ago. But I did not want religion then. Something seemed to say to me, Dont postpone it. I knew I ought not to do it. I knew I was a great sinner, and needed a Saviour. I resolved, however, to dismiss the subject for the present; yet I could not get my own consent to do it until I had promised that I would take it up again at a time not remote, and more favourable. I bargained away, insulted and grieved the Holy Spirit. I never thought of coming to this. I meant to have religion, and make my salvation sure; and now I have missed it–at last. You remember, said the doctor, that there were some who came at the eleventh hour. My eleventh hour, he rejoined, was when I had that call of the Spirit; I have had none since–shall not have. I am given over to be lost. Not lost, said the doctor; you may yet be saved. No, not saved–never! He tells me I may go my way now; I know it–I feel it here, laying his hand upon his heart. Then he burst out in despairing agony: Oh, I have missed it! I have sold my soul for nothing–a feather–a straw; undone forever! This was said with such unutterable, indescribable despondency, that no words were said in reply. After lying a few moments, he raised his head, and, looking all around the rooms as if for some desired object, turning his eyes in every direction, then burying his face in the pillow, he again exclaimed, in agony and horror: Oh, I have missed it at last! and he died. (D. L. Moody.)
The coated heart
I heard a few nights ago that if you take a bit of phosphorus, and put it upon a slip of wood, and ignite the phosphorus, bright as the blaze is, there drops from it a white ash that coats the wood and makes it almost impossible to kindle the wood. And so when the flaming conviction laid upon your hearts has burnt itself out, it has coated the heart and it will be very difficult to kindle the light there again. (A. Maclaren, D. D.)
Self-destroyed
When some poor distracted one in Paris determines to lift his hand against his own life, he begins by stopping up every nook and cranny in the room which lets in the sweet air of heaven. He closes the door, he closes the windows, he fills in every hole, one by one, before he kindles that fatal fire which by its fumes is to bring destruction. So it is when men deny the Spirit and quench the Spirit. They may not know it, for the madness of sin is upon them, but none the less is it true that one after another they close those avenues by which He might enter to save them, until God can do no more than stated apart in judgment, as over Ephraim of old, saying, O Ephraim, thou hast destroyed thyself. (W. Baxendale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Quench not the Spirit.] The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression.
Every genuine Christian is made a partaker of the Spirit of God; and he who has not the spirit of Christ is none of his. It cannot be the miraculous gifts of the Spirit which the apostle means, for these were given to few, and not always; for even apostles could not work miracles when they pleased; but the direction in the text is general, and refers to a gift of which they were generally partakers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That ye may be enabled to pray and give thanks, as before:
Quench not the Spirit. And, by the figure meiosis, he means, cherish the Spirit. The Spirit is compared to fire, Mat 3:11; and he came down upon the apostles in the similitude, of tongues of fire, Act 2:3; but the Spirit himself cannot be quenched; he means it therefore of his gifts and operations; which are either ordinary or extraordinary. Many had extraordinary gifts in the primitive times, of healing, tongues, government, prophecy, &c.; those that had them, without question, should have taken care not, by any fault of their own, to lose them. Especially that of prophecy, which the apostle prefers before all others, 1Co 14:1, and mentions here in the following verse; and which the apostle exhorted Timothy to stir up in himself, 2Ti 1:6, as we stir up the fire to quicken it, so the word imports. The like is required of ministers with respect to their miniserial gifts which are now given. But there are ordinary gifts and operations of the Spirit common to all Christians, as enlightening, quickening, sanctifying, comforting the soul: men by sloth, security, earthy encumbrances, inordinate affections, &c., may abate these operations of the Spirit, which the apostle calls the quenching it: the fire upon the altar was kept always burning by the care of the priests. Fire will go out either by neglecting it, or casting water upon it. By not exercising grace in the duties of religion, or by allowing sin in ourselves, we may quench the Spirit; as appears in David, Psa 51:10-12. Not that the habits of grace may be totally extinguished in the truly regenerate, yet they may be abated as to degree and lively exercise. Yet those common illuminations and convictions of the Spirit which persons unregenerate, especially such that live under the gospel, do often find, may be totally lost, Heb 6:4-6; and we read of Gods Spirit ceasing to strive with the old world, Gen 6:3, and the scribes and Pharisees resisting the Holy Ghost, Act 7:51, which were not persons regenerate. He may sometimes strive with men, but not overcome them. And there is a quenching of the Spirit in others its well as ourselves; people may quench it in their ministers by discouraging them, and in one another by bad examples, or reproaching the zeal and forwardness that they see in them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Quench notthe Spiritbeing a holy fire: “where the Spirit is, He burns”[BENGEL] (Mat 3:11;Act 2:3; Act 7:51).Do not throw cold water on those who, under extraordinary inspirationof the Spirit, stand up to speak with tongues, or reveal mysteries,or pray in the congregation. The enthusiastic exhibitions of some(perhaps as to the nearness of Christ’s coming, exaggerating Paul’sstatement, 2Th 2:2, By spirit),led others (probably the presiding ministers, who had not always beentreated with due respect by enthusiastic novices, 1Th5:12), from dread of enthusiasm, to discourage the freeutterances of those really inspired, in the Church assembly. On theother hand, the caution (1Th 5:21)was needed, not to receive “all” pretended revelations asdivine, without “proving” them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Quench not the spirit. By which is meant, not the person of the Spirit, but either the graces of the spirit, which may be compared to light, and fire, and heat, to which the allusion is in the text; such as faith, which is a light in the soul, a seeing of the Son, and an evidence of things not seen; and love, which gives a vehement flame, which many waters cannot quench; and zeal, which is the boiling up of love, the fervency of it; and spiritual knowledge, which is also light, and of an increasing nature, and are all graces of the spirit: and though these cannot be totally extinguished, and utterly put out and lost, yet they may be greatly damped; the light of faith may become dim; and the flame of love be abated, and that wax cold; the heat of zeal may pass into lukewarmness, and an indifference of spirit; and the light of knowledge seem to decline instead of increasing; and all through indulging some sin or sins, by keeping ill company, and by neglecting the ordinances of God, prayer, preaching, and other institutions of the Gospel; wherefore such an exhortation is necessary to quicken saints, and stir them up to the use of those means, whereby those graces are cherished and preserved in their lively exercise; though rather the gifts of the Spirit are intended. The extraordinary gifts of the Spirit, bestowed on the apostles at the day of Pentecost, are represented under the symbol of fire, to which perhaps the apostle may here have respect; and the more ordinary gifts of the Spirit are such as are to be stirred up, as coals of fire are stirred up, in order that they may burn, and shine the brighter, and give both light and heat, 2Ti 1:6 and which may be said to be quenched, when they are neglected, and lie by as useless; when they are wrapped up in a napkin, or hid in the earth; or when men are restrained from the use of them; or when the use of them is not attended to, or is brought into contempt, and the exercise of them rendered useless and unprofitable, as much as in them lies. And even private persons may quench the Spirit of God, his gifts of light and knowledge, when they hold the truth in unrighteousness, imprison it, and conceal it, and do not publicly profess it as they ought.
Fuente: John Gill’s Exposition of the Entire Bible
Quench not the spirit ( ). with the present imperative means to stop doing it or not to have the habit of doing it. It is a bold figure. Some of them were trying to put out the fire of the Holy Spirit, probably the special gifts of the Holy Spirit as verse 20 means. But even so the exercise of these special gifts (1Thess 5:1; 2Cor 12:2-4; Rom 12:6-9) was to be decently (, 1Th 4:12) and in order ( , 1Co 14:40) and for edification ( , 1Co 14:26). Today, as then, there are two extremes about spiritual gifts (cold indifference or wild excess). It is not hard to put out the fire of spiritual fervor and power.
Fuente: Robertson’s Word Pictures in the New Testament
Quench not the Spirit. Since he is the inspirer of prayer, and the bestower of all gifts of grace on the Church. Comp. Eph 4:30. The operation of the Spirit is set forth under the image of fire in Mt 3:11; Luk 12:49; Act 2:3, 4. The reference here is to the work of the Spirit generally, and not specially to his inspiration of prayer or prophecy.
Fuente: Vincent’s Word Studies in the New Testament
1) “Quench not” (me zbennute) “you all do not quench”, suppress or shut out the influence of the Spirit. He warms cold hearts, enlightens God’s studious, searching children, and seals souls of the redeemed to the resurrection hour, Eph 1:13; Eph 4:30.
2) “The Spirit” (to pneuma) “The Spirit”; as one is careful to protect, hold to a light in a cave or tunnel lest he stumble and fall, so should one deal in holy respect to the call and leadership of the Spirit, lest he fall into temptations and sin, Rom 8:14-16; Rom 5:5.
Fuente: Garner-Howes Baptist Commentary
19 Quench not the Spirit. This metaphor is derived from the power and nature of the Spirit; for as it is the proper office of the Spirit to illuminate the understandings of men, and as he is on this account called our light, it is with propriety that we are said to quench him, when we make void his grace. There are some that think that it is the same thing that is said in this clause and the succeeding one. Hence, according to them, to quench the Spirit is precisely the same as to despise prophesyings. As, however, the Spirit is quenched in various ways, I make a distinction between these two things—that of a general statement, and a particular. For although contempt of prophesying is a quenching of the Spirit, yet those also quench the Spirit who, instead of stirring up, as they ought, more and more, by daily progress, the sparks that God has kindled in them, do, by their negligence, make void the gifts of God. This admonition, therefore, as to not quenching the Spirit, has a wider extent of meaning than the one that follows as to not despising prophesyings. The meaning of the former is: “Be enlightened by the Spirit of God. See that you do not lose that light through your ingratitude.” This is an exceedingly useful admonition, for we see that those who have been once enlightened, (Heb 6:4) when they reject so precious a gift of God, or, shutting their eves, allow themselves to be hurried away after the vanity of the world, are struck with a dreadful blindness, so as to be an example to others. We must, therefore, be on our guard against indolence, by which the light of God is choked in us.
Those, however, who infer from this that it is in man’s option either to quench or to cherish the light that is presented to him, so that they detract from the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lamps which he has lighted up, that he may keep the wick pure, and may even increase it.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Th. 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.
1Th. 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 (Luk. 18:9), and the contemptuous bearing of him who eats flesh with which an idols 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 (Rom. 14:3-10). The prophesyings at Corinth were such as might easily be contemned (1Co. 14:23).
1Th. 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 1Th. 5:15 another word points the contrast to the evil return of injury.
1Th. 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 1Th. 5:21.
MAIN HOMILETICS OF THE PARAGRAPH.1Th. 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 (Eph. 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 (1Th. 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 (Act. 18:25; Rom. 12:11). Timothy is directed to rekindle or keep up the fire (2Ti. 1:6). Christian baptism is baptism with the Holy Ghost and with fire (Mat. 4:11). The descent of the Holy Ghost at Pentecost was in tongues of fire (Act. 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 (1Th. 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 (Act. 13:41; Pro. 1:24-31).
III. The possible abuse of spiritual influence.Prove all things; hold fast that which is good (1Th. 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 fooderror 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 illuminationas 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 flowers divine whereer it grows
Refuse the prickles and assume the rose.
IV. The sensitiveness of spiritual influence.Abstain from all appearance of evil (1Th. 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 worlds 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
1Th. 5:19. Quench not the Spirit.
I. The mode of the Spirits 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 Preachers Treasury.
1Th. 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.
1Th. 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (1Th. 5:19)
19 Quench not the Spirit;
Translation and Paraphrase
19.
Do not quench (and put out the fire of) the (Holy) Spirit, (for he both brings conviction to you, and endows you with gifts and miracles).
Notes (1Th. 5:19)
1.
On the day of Pentecost, when the Holy Spirit was first poured out upon all flesh, the Spirit came with the appearance and likeness of fire. Act. 2:1-3; Act. 2:16-17. The Holy Spirit caused men to prophesy, see visions, work miracles, and do many other wondrous things. Act. 2:17. These miraculous works of the Spirit continued throughout the early generations of the church.
2.
In this verse Paul compares the Spirit to a fire which can be quenched.
3.
The statement about not quenching the Spirit refers primarily to not quenching the miraculous gift and powers that the Spirit empowered men to do. The Thessalonians were to give free expression to the prophesying, speaking in tongues, etc., that the Holy Spirit might perform in them. For a list of the gifts and workings of the Spirit, see 1Co. 12:7-10.
4.
The fact that the Thessalonians could quench the Spirit harmonizes with what Paul said in 1Co. 14:32 : The spirits of the prophets are subject to the prophets. Unlike what happens in most modern cases of speaking in tongues (so-called), when people exercise these gifts in a state of uncontrollable ecstasy, the people in New Testament times who had these gifts were in perfect control of what they said, and could even suppress the revelations entirely.
5.
Numerous other Scripture references contain similar exhortations about not quenching or suppressing the workings of the Spirit. See Num. 11:28-29; 1Co. 14:39; Luk. 9:50.
6.
Should we in our time permit and encourage a free exercise of speaking in tongues and such gifts? We will not say No to anything that Gods Spirit does. But in view of the plain Scriptural predictions that miraculous works of the spirit, such as tongues, prophesying, etc., were to cease (1Co. 13:8; Zec. 13:1-3), and in view of the fact that these gifts were given by the laying on of the apostles hands (See Rom. 1:11; Act. 8:17-19), we do not expect to see such things as speaking in tongues and prophesying in our own time. (For further discussion of this matter, see the notes on 1Th. 5:20, and the notes on Eph. 4:13 in THE GLORIOUS CHURCH, by the author of this book.)
7.
Even if we do not have miraculous workings by the Spirit, the Holy Spirit is still very definitely at work within us. See Php. 2:3. The Spirit stirs us to do things for the Lord, brings conviction of sin to us, and many other things. When you may think of a job you ought to do for the Lord because His word commands it, go do it; dont quench the Spirit. If we suppress the Holy Spirits message to our conscience, we shall soon lose our fire, become lukewarm, and then cold and formal.
8.
But remember, in all matters, the Spirit leads us by the word of God, and if any spirit leads us otherwise, it is not the Spirit of truth, but the spirit of error. 1Jn. 4:6.
9.
The Scripture speaks of resisting the Spirit (Act. 7:51) and grieving the spirit (Eph. 4:30) and doing despite unto the Spirit of grace (Heb. 10:29). Sinners may resist the spirit by rejecting the message which is preached. See Gen. 6:3. But only believers can quench or grieve the Spirit.
Christians can quench the Spirit by disobeying the word of God, by living sensual lives, by ignoring their consciences, and by disregarding the counsel of those who are led by the Spirit.
Fuente: College Press Bible Study Textbook Series
(19) Quench not the Spirit.The mention of prayer and thanksgiving (eucharistia), by which public as well as private worship is intended, leads St. Paul on to the mention of other parts of the service. The gloom and depression to which an antidote is administered in 1Th. 5:16-18 had been such as almost to extinguish that fire of enthusiasm which ought to have burst out in prayers, praises, thanksgivings, and prophecies. The Spirit here must not be taken too sharply to mean the Person of the Holy Ghost: the Person of the Holy Ghost maybe grieved (Eph. 4:30), expelled (Psa. 51:11), neglected (1Ti. 4:14), but (though His working on the individual may be stopped) He can never be extinguished. The word here again (as in 1Th. 1:5) is in that intermediate sense which expresses the effect of the Holy Ghosts personal working upon our spirits. He kindles in us a fire (Mat. 3:11), that is, a consuming ardour and enthusiasm, of love to God and man; which ardour may be damped, quenched, by not giving it free air and play. Gloom (1Th. 5:16), neglect of prayer (1Th. 5:17) which is the very feeding of the flame, discontentment with the answer which God chooses to give to prayer (1Th. 5:18), will in the end reduce us to the condition in which we were before we were confirmed (Rom. 8:9). Comp. Ecce Homo, p. 257 (3rd ed.):The Apostles in like manner became sensible that their inspiration was liable to intermissions. They regard it as possible to grieve the Divinity who resided within them, and ever. to quench His influence. But neither they nor Christ even for a moment suppose that, if He should take His flight, it is possible to do without Him . . . Christianity is an enthusiasm, or it is nothing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
c. Precepts touching supernaturalisms, 1Th 5:19-22 .
19. Quench Spirit The gift of the Spirit was then existing, deep and powerful, in the young Thessalonian Church. It varied in form according to its own divine will. It operated in utterances, inspirations, and convicting influences. It was a divine fire, and must not be quenched. It could be quenched by sceptical neglect, disobedience, depreciation, or by sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Do not quench the Spirit, do not despise prophesyings, prove all things, hold fast that which is good, abstain from every appearance (or ‘form’) of evil.’
The word for quench is often used of the quenching of a fire, but the word then means ‘stifle, suppress’. We quench the Spirit when we choose to sin, we quench the Spirit when we allow other things to take over our thoughts that should not, we quench the Spirit when we have a harsh attitude, we quench the Spirit when we are not willing to go along with God. But the main thought here would seem to be quenching the Spirit by being over-critical and by unwillingness to hear those who proclaim the truth, by formalism and possibly by being unwilling to discern the Spirit at work through unexpected sources.
Following on Paul’s previous threefold injunctions it may be that we should divide this as, ‘Do not quench the Spirit, do not despise prophesyings — prove all things, hold fast that which is good — abstain from every appearance of evil’.
‘Prophesying’ refers to bringing a message ‘from God’. It has to be proved and tested (compare also 1Co 14:29). There is no thought of just accepting what is said, nor would it be open to just anyone. ‘Prophets’ would be acknowledged as having the ‘gift of prophecy’ (1Co 12:29; Eph 4:11). They were formally recognised (Act 13:1; Eph 2:20; Eph 3:5). Their message would be tested against the Scriptures. But there would be a number of them in each church gathering (1Co 14:29-31). Their main ministry was exhortation (Act 15:32). At least one, Agabus, had a special gift for interpreting the near future (Act 11:28; Act 21:10), but note that neither event was a detailed prediction, and both referred to something discernible by clear insight based on signs already present. The point was that the insight was confirmed by God. He was not a fortune teller.
It would seem that a feeling had arisen against such prophesying among some, possibly because the message being given was unwelcome. And this may have led to attempts to limit the number of prophets. Paul warns that while the prophets have to be tested, their message should not be despised, and their gifts should be recognised.
‘Prove all things, hold fast that which is good.’ The church, however, must be constantly on the guard against error. Everything must be tested, both by other prophets (1Co 14:29) and ultimately by the Scriptures. This not only refers to prophesying, but to all things pertaining to the church. Then what is good must be held fast, and the rest rejected. Christians were not to be undiscerning.
‘Abstain from every appearance (or ‘form’) of evil.’ The Christian is to avoid evil in all its forms, whether in false teaching, in false dealings or in false living. They must avoid that which even gives an appearance of evil. It is the opposite of holding fast what is good. An example of abstaining from ‘the appearance of evil’, that which may cause someone else to stumble, is found in Rom 14:15-16; Rom 14:21.
Fuente: Commentary Series on the Bible by Peter Pett
1Th 5:19. Quench not the Spirit. This has generally been expounded as referring to the gifts of the Spirit; the exercise of which in themselves or others, should not be hindered. See 1Ti 4:14. 1Co 14:39. The phrase here used, , quench, or extinguish, according to some, has a reference to the descent of the Spirit, as in flames of fire; as may also the original word , 2Ti 1:6. The extensive meaning of thewords may be thus expressed: “Extinguish not spiritual gifts in others, by preventing them from the exercise of them in the solemn assembly; nor extinguish them in yourselves, by pride, idleness, absenting from the solemn assembly, or by the disorderly exercise of them there; much less by wickedness or apostacy. No, rather stir up the gifts which were given you by the laying on of my hands: allow others in their turns to exercise their gifts; and, by reading, meditation, prayer, and praise, by frequenting the solemn assembly, and by such an use of your spiritual gifts there, as may turn most to the edification of others, together with a steady perseverance in faith and love, and a holy Christian conversation;by these means stir up and improve your spiritual gifts, until that holy religion, which they attest, through the power of Divine grace, entirely purify your hearts and lives, and blaze so bright, as to give light to all around you.”
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 5:19 . Comp. Noesselt, in locum P. Rev 1 Thess. v. 19 22, disputatio ( Exercit. p. 255 ff.).
Lasch, de sententia atque ratione verborum Pauli , ., ., 1Th 5:19-22 , Lips. 1834.
The prayer of the Christian is an outflow of the Holy Spirit dwelling and working in him; comp. Rom 8:16 ; Rom 8:26 . Accordingly the new admonition, 1Th 5:19 , is united in a natural manner to the exhortations, 1Th 5:17-18 . Schrader’s view requires no contradiction. He, indeed, finds in this admonition a genuine Pauline reminiscence ; but also an objection against the composition of this Epistle by Paul, because “if such an admonition had been necessary for the Thessalonians, it is not elsewhere noticed in the whole Epistle.”
] is the Holy Spirit , and that as the source of extraordinary gifts speaking with tongues, prophecy, etc., as they are more fully described in 1Co 12:7 ff. Chrysostom, Theophylact, and Oecumenius will have to indicate either spiritual illumination which fits us for the exercise of Christian virtues, but may be lost by immoral living, [65] or specially prophecy (so also Michaelis and others). Both are erroneous on account of 1Th 5:20 .
] extinguish not, quench not . The is conceived as a flame, whilst there is particular reference to the strained and inspired speech in which those who were seized by the Spirit expressed themselves. On the figurative expression, comp. Galen. ad Pison. de Ther. i. 17 ( Opp. T. xiii. p. 956, Lut. Par. 1639 fol.): , , , .
[65] Similarly Noesselt: denotes “vim divinam, Christianis propriam, h. e. quidquid rerum divinarum, deo ita providente, cognovissent.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2206
QUENCHING THE SPIRIT
1Th 5:19. Quench not the Spirit.
THERE is a harmony between all Christian graces, and a dependence of one upon another; so that none can be exercised aright, unless all be allowed their due place and influence. There are doubtless many occasions of grief and sorrow; yet no circumstances are so afflictive, but we may find in them some ground of joy and gratitude. Hence in the directions which the Apostle gives to the Thessalonian Church, he bids them to rejoice evermore, and in every thing to give thanks. But to moderate our feelings, and to combine them in such a proportion as occasions may require, is difficult, yea, impossible, to flesh and blood. In this arduous work, we must be directed and assisted by the Spirit of God. In this connexion, the caution in the text is extremely forcible: for if we be not attentive to improve the proffered aids of the Spirit, we shall never be able to execute any other part of our Christian duty.
The words before us may have some reference to the extraordinary gifts of the Spirit; but being inserted amidst exhortations to various graces, they must be understood in reference to them also.
They contain a very solemn caution; in discoursing upon which we shall,
I.
Consider the operations of the Spirit under the emblem of fire
The Spirit is frequently spoken of under the emblem of fire [Note: Act 2:3-4. Mat 3:11. Rev 4:5.]: and fire justly represents his offices and operations
[Kindle a fire in a dark place, and it will give light to all around it. Draw near to it when chilled with cold, and it will warm and comfort you. Cast wood or straw upon it, and it will cause them to burst forth into a flame. Suppose it heated to a furnace, and, if you put stones into it, it will break and dissolve them. Let gold or silver be submitted to its action, and it will purge them from their dross. Let iron be cast into it, and it will transform the metal into its own likeness, so that it shall come out a solid mass of fire.
Here we see the operations of the Spirit. It is his office to enlighten the mind [Note: Eph 1:17-18.]; nor had the Apostles themselves any light which they did not derive from him [Note: 1Co 2:12.]. Call upon him in a state of great dejection; and he will be your Comforter [Note: Joh 14:16-17; Joh 14:26. 2Co 7:6.]. Beg of him to reveal to you the Fathers love, and the grace of Christ; and he will inflame your soul with love and gratitude [Note: Joh 16:14. Rom 5:5; Rom 15:13.]. Submit your stony heart to his powerful operations; and he will break it in pieces, as he did in the days of old [Note: Act 2:37.], and will melt it to contrition [Note: Eze 36:26-27.]. Carry your corruptions to him to be subdued; and he will purify your soul from their power and defilement [Note: Eze 36:25 and 1Co 6:11.]. Let him exert his full influence upon you; and he will assimilate you to himself, and transform you into the very image of your God [Note: 2Co 3:18.].]
Such being the operations of the Spirit, we shall,
II.
Shew in what way we may quench them [Note: There are passages of Scripture which seem to militate against this doctrine: see Joh 4:14 and 1Jn 3:9. But give them all the force you please, they do not prove, that sin will not quench the Spirit; or, that they who live and die in sin shall not perish. And to bring them forward on such an occasion, is to weaken (and, in reference to many, to destroy) the force of the Apostles admonition. The caution is addressed to all Christians without distinction; and therefore ought to be enforced in that extent. The very giving of the caution sufficiently shews the possibility and danger of quenching the Spirit; and therefore we should all attend to it with fear and trembling.]
We may quench the Spirit in a variety of ways:
1.
By resisting his operations
[There is not any one, on whom the Spirit has not frequently exerted his influence, to bring him to repentance. But how have his motions been regarded? Have they not in many instances been resisted? Have we not plunged ourselves into business or pleasure, perhaps too into revelling and intoxication, in order to drown his voice, and silence the remonstrances of our conscience?
This then is one way in which many quench the Spirit. God has warned us, that his Spirit shall not always strive with man [Note: Gen 6:3.]: and has told us how he dealt with his people of old; that because they hearkened not to his voice and would none of him, he gave them up to their own hearts lusts [Note: Psa 81:11-12.]. And a similar resistance on our part will bring the same judgment upon us [Note: Pro 1:24-26.].]
2.
By delaying to comply with them
[Few, if any, are so impious as to determine that they will never turn to God. Men deceive themselves with some faint purposes of turning to God at a future period. Thus, when the Spirit knocks at the door of their hearts [Note: Rev 3:20.], they send him away, as Felix did St. Paul, with an intention to send for him at a more convenient season. But, as in the instance alluded to, the more convenient season never came, so it too often happens with respect to us. The Spirit is a sovereign agent, that is not at our command: he is a wind that bloweth where he listeth: and, if we will not spread our sails to the wind, and avail ourselves of the advantage afforded us, we may bemoan our lost opportunity when it is too late [Note: Isa 55:6.].]
3.
By entertaining sentiments inimical to them
[It is not uncommon for those whose consciences are awakened to a sense of their condition, to take refuge in infidel opinions. If they do not cull in question the divine authority of the Scriptures, they doubt the veracity of God in them, and deny the certainty and duration of the punishment which he denounces against impenitent sinners. Others adopt an antinomian creed; and from some experience which they suppose themselves to have had of the divine life, conclude they shall never be suffered finally to perish, notwithstanding their present experience attests their hypocrisy and self-deceit. But. all of these are speaking peace to themselves when there is no peace; and, if they he not roused from their delusions, will soon reap the bitter fruits of their folly [Note: Jer 8:11. Deu 29:19-20.].]
4.
By indulging habits contrary to his mind and will
[God abhors iniquity of every kind: nor will he dwell in any heart that is allowedly debased by sin. If then we harbour pride, envy, malice, covetousness, uncleanness, or any other secret lust, we shall provoke him to abandon us to ourselves [Note: Psa 66:18.]: for he has said, If any man defile the temple of God. him shall God destroy [Note: 1Co 3:17.].]
Lest any of you should be inattentive to the operations of the Spirit on your hearts, we shall,
III.
Enforce the caution, not to quench themConsider then,
1.
Whom it is that you resist
[It may appear to us to be only a friend or minister, or, at most, our own conscience, that we resist: but, whatever be the means whereby God speaks to us, the voice is his; and an opposition to the dictates of the Spirit is an opposition to God himself [Note: Act 5:4.]. Have we sufficiently considered whom we thus provoke to become our enemy [Note: Isa 63:10.]?]
2.
What is his design, in striving with you
[Has God any interest of his own to serve? Will he be less happy or glorious, whether we be saved or perish? He is moved by nothing but love and pity to our souls. And all that he desires is, to enlighten, sanctify, and save us. The first impressions that he makes upon us may be painful; but they are a needful incision, in order to a perfect cure. And should we resist his love and mercy? In what light shall we view this conduct, when his gracious designs shall be fully known, and our ingratitude be contrasted with them?]
3.
How awful will be our state, if we finally prevail to quench his motions
[While he continues to strive with us, there is hope. If there be but a spark of this heavenly fire within us, the dying embers may be rekindled: but if once this fire be extinguished, there is no hope. If God has once said, Let him alone [Note: Hos 4:17.], let him live only to fill up the measure of his iniquities, and to treasure up wrath against the day of wrath [Note: Rom 2:5.], our state will be inconceivably dreadful: better would it be for us that we had never been born. And who can tell but that this very day the Spirit may depart from him never to return? Let the dread of this awaken us to a sense of our danger, and stimulate us to improve the calls and assistances we now enjoy.]
Advice
1.
Renounce every thing that may lead you to quench the Spirit
[Do ungodly companions try to lull you asleep in sin? forsake them. Do earthly, sensual, and devilish affections grieve the Spirit? mortify them. Whatever it be that tends to damp this sacred fire, put it away. Better were it to lose all that we have in the world, than to have the Spirit finally taken from us.]
2.
Do all that you can to stir up the sacred fire within you
[Fire will go out, if left to itself. We are commanded to stir it up [Note: , 2Ti 1:6.]. This must be done by meditation [Note: Psa 39:3.], by prayer [Note: Psa 40:1-3.], by reading of the word of God [Note: Jer 23:29. Heb 4:12.], by attending on divine ordinances [Note: Act 10:33-34], and by holy and spiritual conversation [Note: Luk 24:32.]. Watch then the motions of the Spirit, and delay not to comply with them. Let every thing serve as fuel to the flame: and, how much soever you delight in God, endeavour to abound more and more.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
19 Quench not the Spirit.
Ver. 19. Quench not the Spirit ] In his motions or graces. See the canon for the fire on the altar, and observe it, Lev 6:12-13 . Confess here as Hezekiah did, 2Ch 29:6-7 . And take the apostle’s counsel, 2Ti 1:6 . Stir up this fire on the hearth of our hearts; let the priest’s lips blow it up into a flame; despise not prophesying, &c. It may be quenched either by the withdrawing of fuel (neglect of ordinances) or by casting on water (falling into foul courses).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 .] Chrys., Thl., c, understand this ethically: . But there can be no doubt that the supernatural agency of the Spirit is here alluded to, the speaking in tongues, &c., as in 1Co 12:7 ff. It is conceived of as a flame, which may be checked and quenched: hence the of Act 18:25 , Rom 12:11 . The word is a common one with the later classics applied to wind : e.g. Plut. de Is. and Osir. p. 366 E, . Galen, de Theriaca i. 17, uses the expression of the spirit of life in children: speaking of poison, he says, . See more examples in Wetst.
Fuente: Henry Alford’s Greek Testament
1Th 5:19 . . . . The primary reference is to , but the preceding imperatives are so closely bound up with this, that it is needless to exclude them from the scope of the . . . This glad acceptance of life’s rain and sunshine alike as from the hand of God, Jesus not only exemplified ( cf. context of , 1Th 1:6 ) but also enabled all who keep in touch with him to realise. The basis of it is the Christian revelation and experience; apart from the living Lord it is neither conceivable nor practicable ( cf. R. H. Hutton’s Modern Guides of English Thought , pp. 122 f.).
Fuente: The Expositors Greek Testament by Robertson
Spirit. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Chrys., Thl., c, understand this ethically: . But there can be no doubt that the supernatural agency of the Spirit is here alluded to,-the speaking in tongues, &c., as in 1Co 12:7 ff. It is conceived of as a flame, which may be checked and quenched: hence the of Act 18:25, Rom 12:11. The word is a common one with the later classics applied to wind: e.g. Plut. de Is. and Osir. p. 366 E,- . Galen, de Theriaca i. 17, uses the expression of the spirit of life in children: speaking of poison, he says, . See more examples in Wetst.
Fuente: The Greek Testament
1Th 5:19. ) the Spirit, i.e. spiritual gifts. A Metonymy.- , quench not) Where the Spirit is, He burns; therefore He ought not to be quenched, either in ourselves or in the case of others.
Fuente: Gnomon of the New Testament
1Th 5:19
Quench not the Spirit;-The spirit dwells within the Christian and rises within him. It is likened to a fire burning within him, and is not to be quenched. Not to be restrained, but its promptings are to be followed. We quench what dwells within and rises up within us. We resist what approaches us from without. The Christian is warned not to quench the spirit that dwells within. The sinner is warned not to resist the Spirit which appeals to him from without.
Fuente: Old and New Testaments Restoration Commentary
Quench: Son 8:7, Eph 4:30, Eph 6:16
the Spirit: Gen 6:3, 1Sa 16:4, Neh 9:30, Psa 51:11, Isa 63:10, Act 7:51, 1Co 14:30, Eph 4:30, 1Ti 4:14, 2Ti 1:6
Reciprocal: 1Co 14:29 – the prophets 2Ti 1:14 – by the
Fuente: The Treasury of Scripture Knowledge
QUENCHING THE SPIRIT
Quench not the Spirit.
1Th 5:19
Look where we find this injunction. It is in the midst of other injunctions. We are to rejoice evermore. We are to pray without ceasing. We are in everything to give thanks. We are not to despise prophesyings. And we are not to quench the Spirit. Now we may rest assured that the Apostle Paul was not the man to spend his time and energy in warning men against impossible sins.
Let us consider the various ways in which the Spirit may be quenched.
I. The most obvious and certain way to extinguish fire is by pouring water on it, and the most direct way of quenching the Spirit is the commission of sin, and determined resistance to holy influences. Every unholy action, word, purpose, every evil thought encouraged, is like water poured on fire, for these are not so opposed the one to the other as sin to the nature of Him Who is called the Holy Spirit.
II. The Spirit may also be quenched by resistance.You have been kept for a time from a sin by a sense of its folly, wickedness, and danger. But you persisted in taking your own course. In doing so you deliberately thrust away the Friend Who sought to restrain you from doing yourself injury. By this direct opposition you were quenching the Spirit. But He has not forsaken you, for He is slow to anger and plenteous in mercy.
III. The Spirit may be quenched by worldliness.Without any direct intention to extinguish a fire, one thing after another may be heaped upon it until it goes out. So the Spirit may be quenched not only by direct opposition, but by worldliness of mind. The thoughts may be so absorbed by things seen and temporal as to leave no time nor inclination to attend to the things which are unseen and eternal.
Illustration
There is something worse than pain, and that is the absence of pain. When a man lying on his bed is racked in agony we pity, and we stand by his side, and take his hand, and say, We hope you may have strength to be patient. It is far more pitiable next morning when we come, and he says, This morning, suddenly the pain disappeared, and I am now quite well. Quite well; with the sunken circle beneath the eye, and deaths pale ensigns upon his cheek. That is the most pitiable of all. Outside the door, when the door is closed upon him, we look at the physician, and he shakes his head. Yes; mortification has set in. We thought so. It was the beginning of the end. The absence of religions conviction is the most awful thing in human history. It is the insensibility of the soul. We are capabletake this in, and carry it away with you nowcapable of spiritual suicide. It is given to us to refuse the Spirit of God, or to yield to it.
Fuente: Church Pulpit Commentary
1Th 5:19. Quench is from SBENNLI, which Thayer defines, “to suppress, stifle.” The Spirit guided the writers of the New Testament (Joh 16:13), hence to quench or try to hinder the word of God would be to quench the Spirit.
Fuente: Combined Bible Commentary
1Th 5:19. Quench not the Spirit. The Spirit being first revealed as a cleansing fire and an enlightening flame, is spoken of as being extinguished, when His influence is resisted either by sensual and worldly living, or by a studied repression and disregard of its manifestation, arising from erroneous perceptions and a mistaken dread of enthusiasm (Ellicott). The succeeding clause, despise not prophesyings, shows that it is the extraordinary manifestations of the Spirits operation which Paul chiefly has in view. Writing from Corinth, where the gift of prophesying was not uncommon (1 Corinthians 14), he was alive to all the dangers which accompanied these spiritual gifts. Especially he saw that there was a tendency to undervalue the exhortations given by those who were under an extraordinary spiritual influence. These prophesyings (i.e. not predictions, but utterances of this supernatural kind) might be undervalued either by those who heard or by those who uttered them. Afraid of being singular, afraid of the sneer of unbelievers, afraid of the responsibility of taking a lead in the Church, they might repress the Spirit in them, for the spirits of the prophets were subject to the prophets. And this inspired preaching might be undervalued by those who heard it proceeding from the lips of men they knew to be uneducated or weak in business affairs.
Fuente: A Popular Commentary on the New Testament
Still observe, 1. The coherence and connection: he that would rejoice evermore, must pray without ceasing; and he that would rejoice in every thing, must be thankful in every thing; and he that would rejoice, pray, and give thanks continually, must evermore keep the Spirit unquenched; the way to keep one’s self warm, is to keep the fire burning; Quench not the Spirit; that is, neither the graces of the Spirit nor the motions of the Spirit.
Note here, 1. That the Holy Spirit of God in man is of the nature of fire, as fire, it enlighteneth, it enliveneth, it warmeth, it consumeth, it purifieth and refineth, it ascendeth upward.
Note, 2. That this holy fire of the Spirit may be quenched; the gifts, graces, motions, and comforts of the Holy Spirit are of such a nature, that if they be not cherished, they are quenched: Fire will go out as well by neglecting it, as by casting water upon it.
Note, 3. That it must be a Christian’s special care, that the graces of God’s Holy Spirit be not quenched in him, nor any of its motions resisted by him. Sin in general quenches the Spirit, as water quenches fire: particularly, sins committed against knowledge and conscience; inordinate love of the world quenches the Spirit, as earth will extinguish fire as well as water.
A cold, customary, formal performance of holy duties, without the exercise of lively faith and holy love in the performance of them, will grieve and quench the Spirit, expecially sensual lusts indulged, and anger, malice, and revenge harboured in the heart: the holy Dove will not rest upon that man that has the heart of a vulture in his breast and bosom; and let us always remember,if we quench the Spirit in his motions, he is also quenched by us in his offices; he doth us many good offices; in prayer, he is our helper, our assistant, he quickens to the duty, and in the duty, and helps our infirmities, and makes intercession for us in our Christian course; he guides us, comforts us and bears witness to our integrity in us: all these good offices will he cease to do for us, if he be quenched in us.
Fuente: Expository Notes with Practical Observations on the New Testament
1Th 5:19. Quench not the Spirit Which, wherever it is, burns more or less, yea, flames in holy love, in joy, prayer, thanksgiving: O quench it not, damp it not, in yourself or others, by giving way to any lust or passion, any affection or disposition, contrary to holiness, either by neglecting to do good, or by doing evil. See note on Eph 4:30. It is easy to observe that the qualities and effects of the Spirits influences are here compared to those of fire. See note on Mat 3:11. And as fire may be quenched, not only by pouring water upon it, or heaping upon it earth and ashes, but by withholding fuel from it, or even by neglecting to stir it up; so the enlightening, quickening, renewing, purifying, and comforting operations of the Spirit may be quenched, not only by the commission of known and wilful sin, and by immersing our minds too deeply in worldly business, and burdening them with worldly cares, but by omitting to use the private or public means of grace, the fuel provided to nourish this sacred fire, and by neglecting to stir up the gifts and graces which are in us.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Quench not the Spirit [as fire may be smothered out by overwhelming it with noncombustible matter, so the Spirit of God in the breast of a man may be quenched by overloading the life with worldly cares];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 19
Quench not the Spirit; do not repulse its influences by indifference and neglect.
Fuente: Abbott’s Illustrated New Testament
5:19 {12} Quench not the Spirit.
(12) The sparks of the Spirit of God that are kindled in us, are nourished by daily hearing the word of God: but true doctrine must be diligently distinguished from false.
Fuente: Geneva Bible Notes
2. Actions and attitudes in corporate living 5:19-22
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Quenching the Spirit is a figurative expression used to illustrate the possibility of hindering the Spirit’s work in and through the believer. The image is that of water thrown on a fire. The proper response is to follow the Spirit’s direction and control without resistance (1Th 5:18; cf. Gal 5:16; Gal 5:25). The next verse gives one way in which believers can quench the Spirit.