Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:12
And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you;
12. And we beseech you, brethren ] For “beseech” (or “ask”) see note to ch. 1Th 4:1. The Apostle resumes the line of exhortation which he there commenced, and which was interrupted by the consolations and warnings he had to give on the subject of the Second Coming.
The “But” with which this entreaty begins, points back to 1Th 5:11. The Apostle has been directing his readers generally to “encourage and edify each other:” but at the same time they must not ignore the services of their official ministry or deem their oversight and teaching needless.
to know them which labour among you, and are over you in the Lord, and admonish you ] A clear testimony, from this earliest writing of the N.T., to the existence in the Church at the beginning of a ministerial order a clergy (to use the language of a later age) as distinguished from the laity charged with specific duties and authority. But there is nothing in the grammar of the sentence, nor in the nature of the duties specified, which would warrant us in distributing these functions amongst distinct orders of Church office. “Labouring,” “presiding,” and “admonishing” form the threefold calling of the local Christian ministry. Doubtless St Paul had organized this Church before leaving it, as he and Barnabas did the Churches of Lycaonia at an earlier time, “ordaining elders in every city” (Act 14:23). It is not likely that it had advanced beyond the incipient stage of Church government. The Epistle to the Philippians, in which “bishops and deacons” are addressed (Php 1:1), was written nearly ten years later.
“Labour” or toil, as in ch. 1Th 1:3 (see note) implies difficulty in the work; the Apostle uses it of his own spiritual work in 1Co 15:10; Gal 4:11; Php 2:16; Col 1:29. The chief instrument and method of this “labour” are pointed out in 1Ti 5:17; “who labour in word and doctrine.”
Lit., and preside over you in the Lord. The Pastoral Epistles, describing Church office in its more advanced development, represent this as the chief duty of the elders: “Let the elders who preside ( rule, A.V. and R. V.) well, be counted worthy of double honour”; comp. also 1Ti 3:5; 1Ti 3:12. There, however, as here, “labouring” is honoured even more than “ruling.” The presidency of the elders in the Church assemblies naturally carried with it, as in Jewish communities, the right of exercising discipline over the moral life of the community. Hence “preside” comes to signify “rule,” as also in Rom 12:8. In Heb 13:7; Heb 13:17 the ministers are called “your leaders.” To “preside in the Lord ” is to preside over a Christian assembly in Christ’s name and authority.
The duty of admonition devolved chiefly on the officers of the Church; but not exclusively, as 1Th 5:11 ; 1Th 5:14 and 2Th 3:15 show.
To “ know those who labour and preside and admonish” is to understand them and the nature of their duties to know their character and labours, to have due acquaintance with them. Ministers are often told that they must know their people: the Apostle points out the duty that exists on the other side. Such knowledge, wanting apparently in some of the Thessalonians, would result in high esteem:
Fuente: The Cambridge Bible for Schools and Colleges
Section VII. Rules for the Sanctified Life. Ch. 1Th 5:12-24
In Section v. (ch. 1Th 4:1-12) the saintship of his readers supplied the basis and the nerve of the Apostle’s charge. He there enforced on the Thessalonian believers the virtues which they needed to cultivate, in the light of their consecration to God. The indwelling of the Holy Spirit served as the sovereign motive for the leading of a pure life (ch. 1Th 4:3; 1Th 4:7-8). The same thought runs through this Section. The string of sententious exhortations it contains, find their goal and their uniting principle in the prayer, “May the God of peace Himself sanctify you fully” (1Th 5:23). Hence the title we prefix to the paragraph.
1Th 5:12-15 relate to social duties, spreading out in widening circles from “those who preside over yon in the Lord” (1Th 5:12) to “all men” (1Th 5:15). Then we pass to religious duties, 1Th 5:16-22: to those (1) of the most general character, 1Th 5:16-18; and (2) to the more specific injunctions arising from the special gifts of the Spirit then bestowed upon the Church, 1Th 5:19-22. These directions lead up to the great prayer of the Apostle for entire sanctification, 1Th 5:23-24.
Fuente: The Cambridge Bible for Schools and Colleges
And we beseech you, brethren, to know them which labour among you – Who they were is not mentioned. It is evident, however, that the church was not left without appointed persons to minister to it when its founders should be away. We know that there were presbyters ordained over the church at Ephesus, and over the churches in Crete (Act 20:17; Titus i. 5), and that there were bishops and deacons at Philippi Phi 1:1, and there is every reason to believe that similar officers would be appointed in every newly organized church, The word know seems to mean that they were not to make themselves strangers to them – to be cold and distant toward them – to be ignorant of their needs, or to be indifferent to them. While a people are not obtrusively to intermeddle with the business of a minister, anymore than they are with that of any other man, yet there are things in regard to him with which they should be acquainted. They should seek to be personally acquainted with him, and make him their confidant and counselor in their spiritual troubles. They should seek his friendship, and endeavor to maintain all proper contact with him. They should not regard him as a distant man, or as a stranger among them. They should so far understand his circumstances as to know what is requisite to make him comfortable, and should be on such terms that they may readily and cheerfully furnish what he needs. And they are to know or regard him as their spiritual teacher and ruler; not to be strangers to the place where he preaches the word of life, and not to listen to his admonitions and reproofs as those of a stranger, but as those of a pastor and friend.
Which labour among you – There is no reason to suppose, as many have done, that the apostle here refers to different classes of ministers. He rather refers to different parts of the work which the same ministers perform. The first is, that they labor – that is, evidently, in preaching the gospel. For the use of the word, see Joh 4:38, where it occurs twice; 1Co 15:10; 1Co 16:16. The word is one which properly expresses wearisome toil, and implies that the office of preaching is one that demands constant industry.
And are over you in the Lord – That is, by the appointment of the Lord, or under his direction. They are not absolute sovereigns, but are themselves subject to one who is over them – the Lord Jesus. On the word here rendered are over you ( proistamenous) see the notes on Rom 12:8, where it is translated ruleth.
And admonish you – The word here used ( noutheteo) is rendered admonish, and admonished, in Rom 15:14; Col 3:16; 1Th 5:12; 2Th 3:15; and warn, and warning, 1Co 4:14; Col 1:28; 1Th 5:14. It does not elsewhere occur in the New Testament. It means, to put in mind; and then to warn, entreat, exhort. It is a part of the duty of a minister to put his people in mind of the truth; to warn them of danger; to exhort them to perform their duty; to admonish them if they go astray.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:12-13
We beseech you, brethren, to know them which labour among you
Faithful ministers worthy of respect
I.
The particulars upon which this claim for the ministers of Christ is founded.
1. The influence of the ministerial office. They are over you in the Lord by a Divine appointment, by your own choice; not as task masters, nor by mere human patronage. Their influence is full of care, exertion, watchfulness, responsibility.
2. The employment of the ministerial office. They admonish you. Ministers are builders, watchmen, teachers, soldiers. Their labours are–preparatory in studies, executive in duties, solitary in trials.
II. State the nature and press the duty of that respect which Christian Churches owe to their ministers.
1. The due proportion of that respect: esteem them in love.
2. The motive which should influence: for their works sake. A high valuation of the ministerial office.
3. The evidences which prove it is genuine. Attention to the comfortable support of a minister. A regular, devout, conscientious attendance on his ministry. A tender regard for his character.
4. The mode by which the text enforces the duty. I beseech you, brethren. (E. Payson.)
Ministers and people
I. Christian ministers as here described. Not by titles indicative of earthly honour or human power, not by any natural excellencies of temper or mind, nor by any acquired advantages of knowledge and skill, nor by any peculiar measure of spiritual gifts; but by their work and office.
1. Them which labour among you. The original signifies to labour with unremitting diligence, even to much weariness. This involves–
(1) Due preparation for public services–the preparation of the man as well as of the sermon, etc.
(2) The work–preaching, administering, visitation, etc.
2. They that are over you.
(1) Not by usurpation of the office or human commission (Mar 10:42-44).
(2) But by Christ, the Head of the Church–
(a) As examples.
(b) Guides.
(c) Governors and administrators of Christs law.
3. Those who admonish you. This is needed by the ignorant, the negligent, the inconsistent.
II. The duties of Christian Churches towards their ministers.
1. To know them.
(1) As Christian friends.
(2) Their character.
(3) Their religious principles.
(4) What belongs to their office and work, and their fitness for it.
2. To esteem them very highly in love. The world may treat them with aversion; hence the Church should treat them with affection and regard. And the text warrants the very highest.
III. The reason for these duties.
1. The plain command of God.
2. The works sake. (A. Wickens.)
Pastoral claims
Your pastor claims from you–
I. Proper respect for the office he sustains. It is a most sacred office, and because some men have disgraced it, and others made it the engine of priestcraft, or for other reasons, the minister is not to be stripped of official superiority and reduced to the rank of a mere speaking brother. Regard your pastor, then, not with feelings of superstitious dread, or slavish veneration, or frivolous familiarity. Hold such in reputation as your friend, but also as an ambassador of God.
II. Due regard for his authority. Office without authority is a solecism. Let the elders rule. Obey them that have the rule over you. This is not independent, but derived from and resting on Christ. It is not legislatorial, but judicial and executive. Thus saith the Lord. Should the minister advance anything unscriptural, they must try the minister by the Bible, not the Bible by the minister. Not that this confers the indiscriminate right of criticism, as if the end of hearing were to find fault. In performance of his duty it belongs to your pastor–
1. To preside at the meetings of the Church. His opinion is to be treated with deference, even when it should not secure assent.
2. To be responsible to Christ for the peace and good order of the Church, which should secure for him freedom from obnoxious meddling.
III. Regular, punctual, and serious attendance upon his ministry.
1. Regular. There are persons upon whose attendance it is as impossible to depend as upon the blowing of the wind. How disheartening this is! What are the causes?
(1) Distance, which reconciles them to one service on the Sabbath and none all the week besides.
(2) The weather.
(3) Home duties.
(4) Sabbath visiting.
(5) A roving spirit of unhallowed curiosity.
2. Punctual. Late attendance is a great annoyance to orderly worshippers, disrespectful to the minister, and an insult to God.
3. Serious. Come from the closet to the sanctuary. The fire of devotion should be kindled at home. Remember where you are, whose Presence is with you, and what is your business in the house of God.
IV. Sincere and fervent affection. This love should be–
1. Apparent; for however strong, if confined to the heart, it will be of little value. A minister should no more be in doubt of the attachment of his people than of his wife and children.
2. Candid: for charity covers a multitude of faults. Not that you are to be indifferent to character. This candour is not asked for the manifestly inconsistent. The minister, like Caesars wife, must be above suspicion. The charity asked for is not for an unholy, but for an imperfect man, for those infirmities which attach to the best, the candour which thinks no evil, etc. It is surprising what insignificant circumstances will sometimes, quite unintentionally, give offence to some hearers.
3. Practical. It should lead you to avoid anything that would give him even uneasiness. His work is difficult at its easiest. Therefore you should be–
(1) Holy and consistent.
(2) Peaceful among yourselves. He cannot be happy with an inharmonious people.
(3) Generous contributors to his support.
4. Minute and delicate in its attentions.
5. Constant.
V. Respectful attention to his counsels, either public or private.
VI. Cooperation in his schemes of usefulness for–
1. The Church, whose interests should be his and your first concern. Sunday schools, sick visiting, etc.
2. The town. The Church should not be behindhand in great public movements.
3. The world at large–missions, etc.
VII. Your prayers. The apostles needed this much more than uninspired men. Pray for your pastor at home, etc. (J. A. James.)
Pastors and people
I. The pastors work. The Thessalonian elders–
1. Laboured among the people committed to their charge. And the labour of a faithful Christian minister may be regarded as comprehending–
(1) The physical labour of preaching the gospel in public, and of visiting the people in private.
(2) The intellectual labour of study.
(3) The moral labour of keeping his own soul in order for the right discharge of his vocation.
2. They were over the people in the Lord. The original denotes superintendence, and from the view given throughout the New Testament of the functions of Christian office bearers, that it comprehends both pastoral vigilance and ecclesiastical rule.
3. They admonished, i.e., did not confine their instructions to general and abstract statements of Divine troth, but brought that truth closely to bear on particular circumstances and character.
II. The duties of people to minister.
1. They were to know them, i.e., own or acknowledge them in the Lord, i.e., in deference to the authority and according to the wise and salutary regulations of their Master. This acknowledgment, of course, was to be practical as well as verbal. The Thessalonians were to render it, not only by speaking of these office bearers of their Church as their spiritual guides and overseers, but by attending to their ministry, asking their advice, submitting to their discipline, and providing for their maintenance.
2. They were to esteem them Very highly in love for their works sake; that is, regard them with mingled emotions of respect and affection, because of the nature of their office and because of their fidelity in fulfilling it. This twofold mode of treating ministers was calculated to promote the religious improvement of the people and to encourage, pastors.
3. And be at peace among yourselves. Social peace among true Christmas is highly important, both for their own mutual improvement and personal comfort, and for the recommendation of religion to the world; and it is to be maintained by the cultivation both of unanimity of sentiment and of kindliness of feeling (Col 3:12-16; 1Co 1:10-13; 1Co 3:3-7). (A. S. Patterson, D. D.)
Appreciation of a clergymans work
The incumbent of Osborne had occasion to visit an aged parishioner. Upon his arrival at the house, as he entered the door where the invalid was, he found sitting by the bedside, a lady in deep mourning reading the Word of God. He was about to retire, when the lady remarked, Pray remain. I should not wish the invalid to lose the comfort which a clergyman might afford. The lady retired, and the clergyman found lying on the bed a book with texts of Scripture adapted to the sick; and he found that out of that book portions of Scripture had been read by the lady in black. That lady was the Queen of England. (W. Baxendale.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Know them] Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word . See Clarke on Joh 1:10.
Them which labour among you] The words have appeared to some as expressing those who had laboured among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word , the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle spake before of their private duties as Christians to one another, now of their duties to their pastors and teachers, lest by what he had said they might think the ministry needless. It seems this church was settled under officers, which is called an organical church. And though the apostle himself was driven from them by persecution, yet they were not without ministers and teachers; and they owed a great duty to them, to which he doth lovingly exhort them. And he describes them not by the name of their office, as pastors, elders, or ministers, but by the work of it.
Them which labour among you; the word imports diligent labour, causing weariness, as 1Ti 5:17, who labour in the word and doctrine; which shows both the nature of the work of the ministry, it is laborious; and the duty of ministers therein, not to seek the honour and profit of the office, and refuse the labour of it; they have the work of teaching, and of oversight or government, and admonition, and all require labour.
And are over you in the Lord: the same word is used 1Ti 5:17, and translated rule; it signifies that superintendency and precedency, which the elders or ministers have over their respective flocks; and it is said to be in the Lord, either to distinguish them from civil officers, or to show both the original, rule, and end of their office; it is from the Lord by institution, and to be managed according to his laws, and directed to his service and glory as its end.
And admonish you: the word is often used in the New Testament, Act 20:31; Rom 15:14; Col 1:28; 3:16; and signifies either the putting into the mind by way of instruction, or upon the mind by way of counsel, threatening, or reproof; and that either publicly or privately. Now the duty they owed to them is:
1. To know them, as in the former words; that is, to own them in their office, to have regard to their teaching, and to submit to their government, and to reward their labours; as knowing is often taken in Scripture to express the acts of the will and affection, and the actions also of the outward man, as well as of the mind; as Psa 1:6; 101:4.
2. To esteem them very highly in love for their works sake; see Rom 5:20; 2Co 7:4. The words in the Greek carry such an emphasis as cannot well be expressed in English, importing esteem and love to an hyperbole; their love was to be joined with esteem, and esteem with love, and both these to abound and superabound towards them. We read of a double honour, 1Ti 5:17, which contains the whole duty of people to their ministers.
For their works sake; whether of teaching, ruling, or admonition. Their work is in itself honourable, and work that tends to your salvation, and though their persons be meant, yet to esteem and love them for their work; or if upon any other account they deserve it of you, yet their work is to be the chief reason thereof; especially considering that their work more immediately respected them of this church rather than any others; and their labour was amongst them; or, as some read it, in you, to instruct, edify, and comfort your inward man.
And be at peace among yourselves; some copies read it, with them, for , by a little alteration of the Greek word; and then it still refers to their teachers, they should be at peace, or live in peace, with them; for oftentimes dissensions arise between ministers and people, whereby their edification is hindered. But I rather follow our own translation; and so it is a new duty of the people towards one another, to preserve mutual peace among themselves, and yet these words may respect the former. For if the people give honour and respect to their ministers, it may be a means to preserve peace among themselves: among the Corinthians, the applauding of some of their teachers, and the contempt of others, made great schisms and divisions amongst them. Our Saviour useth these very words to his disciples, Mar 9:50, from whence the apostle might take them. And the duty of peace he often presseth in his Epistles, Rom 14:19; 1Co 7:15; 2Co 13:11; Col 3:15; Heb 12:14; which was to prevent schism, which breaks the bonds of peace, and may make the labours of their teachers less successful.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. beseech“Exhort”is the expression in 1Th 5:14;here, “we beseech you,” as if it were a personal favor(Paul making the cause of the Thessalonian presbyters, as it were,his own).
knowto have a regardand respect for. Recognize their office, and treat them accordingly(compare 1Co 16:18) withreverence and with liberality in supplying their needs (1Ti5:17). The Thessalonian Church having been newly planted, theministers were necessarily novices (1Ti3:6), which may have been in part the cause of the people’streating them with less respect. Paul’s practice seems to have beento ordain elders in every Church soon after its establishment (Ac14:23).
them which labour . . . areover . . . admonish younot three classes of ministers, butone, as there is but one article common to the three in the Greek.“Labor” expresses their laborious life; “are overyou,” their pre-eminence as presidents or superintendents(“bishops,” that is, overseers, Php1:1, “them that have rule over you,” literally,leaders, Heb 13:17;”pastors,” literally, shepherds, Eph4:11); “admonish you,” one of their leading functions;the Greek is “put in mind,” implying not arbitraryauthority, but gentle, though faithful, admonition (2Ti 2:14;2Ti 2:24; 2Ti 2:25;1Pe 5:3).
in the LordTheirpresidency over you is in divine things; not in worldlyaffairs, but in things appertaining to the Lord.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And we beseech you, brethren,…. Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in an imperious and authoritative manner, but by way of entreaty, with great humility and strong affection:
know them that labour among you; who were not non-residents, but were upon the spot with them; and where indeed should pastors be, but with their flocks? and husbandmen and vinedressers, but in their fields and vineyards? and stewards, but in the families where they are placed? and parents, but with their children? nor were they loiterers in the vineyard, or slothful servants, and idle shepherds, but labourers; who laboured in the word and doctrine; gave up themselves to meditation, reading, and prayer; laboured hard in private, to find out the meaning of the word of God; and studied to show themselves workmen, that need not be ashamed; and preached the word in season and out of season; faithfully dispensed all ordinances, and diligently performed the duties of their office; and were willing to spend and be spent, for the glory of Christ, and the good of souls, and earnestly contended for the faith of the Gospel; and all this they did, as among them, so for them, for their spiritual good and welfare: some render the words, “in you”; they laboured in teaching, instructing, and admonishing them; they laboured to enlighten their understandings, to inform their judgments, to raise their affections, and to bring their wills to a resignation to the will of God; to refresh their memories with Gospel truths; to strengthen their faith, encourage their hope, and draw out their love to God and Christ, and the brethren: and what the apostle directs them to, as their duty towards these persons, is to “know” them; that is, not to learn their names, and know their persons, who they were; for they could not but know them in this sense, since they dwelt and laboured among them, and were continually employed in instructing them; but that they would make themselves known to them, and converse freely and familiarly with them, that so they might know the state of their souls, and be better able to speak a word in season to them; and that they would take notice of them, show respect to them, and an affection for them; acknowledge them as their pastors, and account of them as stewards of the mysteries of God, and own them as ministers of Christ; and reckon them as blessings to them, and acknowledge the same with thankfulness; and obey them, and submit unto them in the ministry of the word and ordinances, and to their counsel and advice, so far as is agreeable to the word of God: the Arabic version renders it, “that ye may know the dignity of them that labour among you”; and so conduct and behave towards them accordingly:
and are over you in the Lord; are set in the highest place in the church, and bear the highest office there; have the presidency and government in it, and go before the saints, and guide and direct them in matters both of doctrine and practice, being ensamples to the flock; the Syriac version renders it, “and stand before you”; ministering unto you in holy things, being servants to you for Jesus’ sake: and this “in the Lord”; or by the Lord; for they did not take this honour to themselves, nor were they appointed by men, but they were made able ministers of the word by God; received their gifts qualifying them for this work from Christ, and were placed as overseers of the church by the Holy Ghost: and it was only in things pertaining to the Lord that they were over them; not in things civil, which distinguishes them from civil magistrates; nor in things secular and worldly, they had nothing to do in their families, to preside there, or with their worldly concerns, only in the church of Christ, and in things pertaining to their spiritual welfare; and though they were over them, yet under Christ, and in subjection to him, as their Lord and King; governing not in an arbitrary and tyrannical way, lording it over God’s heritage, usurping a dominion over the faith of men, coining new doctrines, and making new laws; but according to the word of God, and laws of Christ, in the fear of the Lord, and with a view to the glory of God, and in love to souls: hence the Arabic version renders it, in the love of the Lord; the phrase, “in the Lord”, is omitted in the Syriac version:
and admonish you; or instruct you, put into your minds good and wholesome things, and put you in mind of the doctrines of the Gospel, of the duties of religion, of former experiences; and give warning of sin and danger, and reprove and rebuke with faithfulness; and as the case requires, either in public or private, and with sharpness or tenderness.
Fuente: John Gill’s Exposition of the Entire Bible
Them that labour among you ( ). Old word for toil even if weary.
And are over you in the Lord ( ). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them.
And admonish you ( ). Old verb from and this from (mind) and , to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.
Fuente: Robertson’s Word Pictures in the New Testament
Know [] . See on ch. 1Th 4:4. Recognize them for what they are, and as entitled to respect because of their office. Comp. ejpiginwskete acknowledge, 1Co 16:18; and ejgnwsqhv takest knowledge, LXX, Psa 143:3. Ignatius, Smyrn. 9, has ejpiskopon eiJudenai to know the bishop, to appreciate and honor him.
Are over [] . Lit. who are placed before you. See on Rom 12:8. Used of superintendents of households, 1Ti 3:4, 5, xii. of the ruling of elders of the church, 1Ti 5:17. It does not indicate a particular ecclesiastical office, but is used functionally. The ecclesiastical nomenclature of the Pauline Epistles is unsettled, corresponding with the fact that the primitive church was not a homogeneous body throughout christendom. The primitive Pauline church consisted of a number of separate fraternities which were self – governing. The recognition of those who ministered to the congregations depended on the free choice of their members. See for instance 1Co 16:15, 16. The congregation exercised discipline and gave judgment : 1Co 5:3 – 5; 2Co 2:6, 7; 2Co 7:11, 12; Gal 6:1.
Admonish [] . Only in Acts and Paul. See on Act 20:31, and comp. ver. 14; Rom 14:14; 1Co 4:14; Col 1:28.
Fuente: Vincent’s Word Studies in the New Testament
General Concluding Instructions to the Church
1) “And we beseech you, brethren” (erotomen de humas, adelphoi) “now we ask you all, brethren,” This is an appeal in brotherly love, given for respect for leaders in their local congregation.
2) “To know them which labor among you” (eidenai tous kopiontos en humin) “to know the one s laboring among you all”; perhaps Jason, Gaius, Secundus, Aristarchus, and Demas (in whose home the church met); These were leaders, perhaps ordained elders in the local congregation, Act 17:5; Act 19:29; Act 20:4; 2Ti 4:10.
3) “And are over you in the Lord” (kai proistamenos humon en kurio) “And who are standing forth to lead you in the Lord”; See also Heb 13:7; Heb 13:17; Heb 13:24. ‘This rulership of standing over the Church (God’s people in the Church) is that of a shepherd, who leads by voice and influence, not that of a cowboy who cracks a whip; 1Co 11:1; 1Pe 5:1-4.
4) “And admonish you” (kai nouthetountas humas) admonish you” in the Lord, the ways of the Lord; the admonition is an appeal, not that of a mandate of a dictator with disciplinary authority. Only the congregation of the church has administrative and disciplinary rule or authority over itself, Mat 28:18-20.
Fuente: Garner-Howes Baptist Commentary
12 And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, (602) to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.
We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.
Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. (603) For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching (604) govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.
Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?
(602) “ Fideles ministres de la parolle;” — “Faithful ministers of the word.”
(603) “ Et les ministres fideles;” — “And faithful ministers.”
(604) “ Et admonestant;” — “And admonishing.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Th. 5:12. Them which labour among you and are over you in the Lord.A clear testimony, from this earliest New Testament writing, to the existence in the Church at the beginning of a ministerial ordera clergy as distinguished from the laitycharged with specific duties and authority. But there is nothing in grammar nor in the nature of the duties specified which would warrant us in distributing these functions amongst distinct orders of Church office (Ibid.).
1Th. 5:13. And to esteem them very highly in love.R.V. exceeding highlythe same Greek adverb as in 1Th. 3:10, the strongest intensive possible to the language. So deep and warm should be the affection uniting pastors and their flocks. Their appreciation is not to be a cold esteem (Ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.1Th. 5:12-13
The Treatment due to the Ministerial Office.
An excessive modesty prevents many ministers from calling attention to the sacred office they hold, and to the respect in which it should ever be regarded by those over whom they have the oversight. Such a modesty is inexcusable. To say nothing of the contempt with which the world looks upon the ministerial office, there are thousands within the Church who are utterly ignorant of its duties and awful responsibilities, and who have but vague, distorted notions of their duty towards the men who first led them to Christ, and who have been instructing them in the truths for years. Let not the minister hesitate, even at the risk of being thought egotistical, to speak on this subject, and enforce the New Testament teaching. The apostle was not withheld by any false sense of modesty from pointing out, with all emphasis and authority, the obligations of the Church towards those who minister in the word and doctrine. Observe:
I. The distinctive duties belonging to the ministerial office.
1. To labour. Them which labour among you (1Th. 5:12), even unto weariness, as the verb signifies. The work of the faithful minister is no sinecure; it taxes all the powers of the brain and muscle. It is a work demanding prolonged and earnest study, intense feeling, and ceaseless toil.
2. To rule.And are over you in the Lord (1Th. 5:12). The minister is not simply a sort of popular delegate or hired agent, bound to receive the instructions, execute the wishes, and flatter the humours of his constituents. He is, indeed, the servant, in the proper sense of that word, but not the slave and tool of the Church. The right to speak and act in the name of Christ carries with it an aspect of pre-eminence and authority, and the same is implied in the very names that designate the ministerial officeas pastors, or shepherds, teachers, bishops, or overseers. On the other hand, the impressiveness of sacerdotal assumption is checked and limited by the words, In the Lord. The minister is to rule only in the Lord, recognising the joint union of himself and his Church with the Lord, and the principles and polity by which the Church of Christ is to be governed.
3. To admonish.And admonish you (1Th. 5:12). These words also qualify the nature of the rulership. It must not be a despotic lording it over Gods heritage, issuing commands with absolute and arbitrary authority, and enforcing those commands, if not instantly obeyed, with terrifying anathemas. No; he is to rule by the force of moral suasionby instruction, admonition, advice, warning. The verb means to put in mind. To gain obedience to the right, precept must be repeatedly enforced in all the varied forms of reproof, rebuke, and exhortation.
II. The treatment due to the ministerial office.
1. An intelligent acknowledgment of its character. Think of its divine appointment, its solemn responsibilities, its important work, its exhausting anxieties, its special perils. Whatever the ministers seem to you, they are the eyes of the Church and the mouth of God. Acknowledge them; sympathise with and help them; give credit to their message; they watch and pray; they study and take pains for your sake.
2. A superlative, loving regard.Esteem them very highly in love (1Th. 5:13). The adverb is particularly forcible, signifying super-exceedingly, more than exceedingly. There is a hint here to thousands in the Church at the present day, which it is hoped they will have the grace to act upon. The profound reverence and esteem to be shown to the ministerial office is to be regulated, not by fear, but by love. The hard-working, devoted, and faithful minister is worthy of all honour and affection.
3. The true ground of this considerate treatment.For their works sake (1Th. 5:13). Love them for your own sake; you have life and comfort by them. Honour them for their office sake; they are your fathers; they have begotten you in Christ; they are the stewards of Gods house, and the dispensers of His mysteries. Honour and love them for Gods sake; He has sent them and put His word in their mouth. To love a minister is not much, except his work be that which draws out affection. He who can say, I love a minister because he teacheth me to know God, because he informs me of duty, and reproves my declensions and backslidingshe is the man who has satisfaction in his love.
III. An important exhortation.And be at peace among yourselves (1Th. 5:13). Not simply be at peace with your pastor, but among yourselves. You are all the children of God. God is a God of peace. Discord, contention, and unquietness are fit only for the children of the devil. Live in godly unity as becometh the children of peace. This is a duty frequently enjoined (Heb. 12:14; James 3; Psalms 141). Let there be peace especially between the minister and his flockno rivalry between ministers, no disputings and contentions among the people. There can be no prosperity where peace is absent.
Lessons.
1. The minister is accountable to God for his fidelity.
2. The people can never profit under the minister they have not learned to respect.
3. Peace is an essential condition of success in Christian work.
GERM NOTES ON THE VERSES
1Th. 5:12-13. A Public Ministry
I. Is ordained by God.Over you in the Lord.
II. Has clearly defined duties.
1. To labour.
2. To govern.
3. To admonish.
III. Should be highly esteemed.Esteem them very highly in love for their works sake.
1Th. 5:13. And be at peace among yourselves. Church Concord
I. Possible only where there is mutual peace.
II. It is the duty of every member of the Church to promote harmony.
III. Peace with God is the condition of peace with each other.
IV. Discord in a Church mars the usefulness of the best ministry.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (1Th. 5:12-13)
12 But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; 13 and to esteem them exceedingly highly in love for their works sake. Be at peace among yourselves.
Translation and Paraphrase
12.
But we do request of you, brothers, that you give heed to those who toil among you, and are (appointed to be) over you in the Lord, and who admonish you.
13.
And (that you) regard them highly, (yes even) beyond measure in (your) love (that you show,) because of their work (which they do for your sake. And) keep peace among yourselves.
Notes (1Th. 5:12-13)
1.
These verses begin a section of Practical Exhortations. (1Th. 5:12-22.) There are thirteen of these exhortations. See outline. We sum up the first exhortation to say, Know them which labor among you.
2.
An excessive modesty prevents many ministers, evangelists, and elders from calling attention to the sacred work which they do, and to the respect with which it is to be regarded. Such a modesty is most harmful to the church. Let not the minister hesitate, even at the risk of being thought egotistical, to speak on this subject and enforce the New Testament teaching.
3.
Roman Catholics are forced to knuckle down to the authority of their priesthood. Protestants have rightly rebelled against such unauthorized tyranny. But generally they have gone too far the other way, They not only disregard human authority in religion, but Gods authority too. Without fear of God they neglect to worship, never pray nor pay, and feel no obligation to work. They do not hesitate to find fault with minister, even when he speaks the word of God. My brethren, let us take the yoke of Christ upon us. We are slaves of a divine Lord.
4.
It is possible that Paul inserted the command here concerning the respect due to elders and evangelists, because some of the Thessalonians were insubordinate, and despised those with gifts such as prophesying. 1Th. 5:20.
5.
Three duties of those who are over you in the Lord are indicated:
(1)
Labor; (The word means toil.)
(2)
Rule
(3)
Admonish
6.
Two duties toward those that are over us in the Lord are laid down for us:
(1) Know them.
(2) Esteem them highly.
(The adverb, very highly, used here is the same word used by Paul to describe his longing to return to Thessalonica in 1Th. 3:10. Appreciation for the ministry and eldership should be most warm.)
7.
The expression, Know them which labour among you, of course means more than just to get acquainted. It is a Hebrew way of expressing to have regard for, cherish, pay attention to.
8.
The duty of Christians to be obedient to their church elders and evangelists is also taught in other Scriptures:
(1) Heb. 13:17 : Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief.
(2) 1Co. 16:16 : That ye submit yourselves unto such, and to every one that helpeth and laboreth.
9.
Nothing is indicated in these verses that would warrant our as-signing to different church officers the various responsibilities of laboring, ruling, and admonishing. All of these jobs are to be done by the elders of churches. 1Ti. 5:17; Tit. 1:5; Tit. 1:9; Act. 20:28. Also preachers (or evangelists) must labor and admonish people. Tit. 3:10; 2Ti. 4:2.
10.
It is easy for some men to abuse their authority, and take too much power unto themselves because they love the preeminence. 3Jn. 1:9.
Those who are leaders among the churches of Christ are not to rule over their brethren like the kings of the Gentiles rule Luk. 22:24-26. Whosoever would be greatest shall be the servant of all. Jesus forbade us to assume titles of honor, like Father or Rabbi. Also the title, Reverend, belongs to God alone, and should not be worn by the Lords servants. See Psa. 111:9.
We notice that in 1Th. 5:13, that those who are over you in the Lord, are to be esteemed very highly for their works sake, rather than because they hold some office with a high-sounding title.
The Lords church does not have any district ministers, state secretaries, district superintendents, cardinals, patriarch, or popes.
11.
As true as all this is, we feel that among many churches people need to be MORE subject to authority, and not less. Of course, the authority must be Gods authority, and rest upon Scriptural teachings.
12.
Admonish means to warn, exhort, place in ones mind.
13.
Paul concludes his exhortation about the churchs attitude toward its minister by saying, Be at peace among yourselves.
Let there be peace between the minister and his flock, between the members themselves, and between ministers in different places.
14.
If we have a factious spirit and cannot get along with our brethren in the church, or with the elders or preacher, we should take the matter to the Lord in prayer immediately, with humiliation and self-judgment.
15.
Some of the Thessalonians were not working to support themselves. 2Th. 3:11-12. It is easy to imagine that this caused tension in the church, and may have partly been the reason Paul said, Be at peace among yourselves.
Fuente: College Press Bible Study Textbook Series
(12) We now come to minor details of instruction, no doubt suggested by observation of manifest defects in the Thessalonian Church. These details show us still further the mixture of restless ungoverned zeal with gloomy forebodings and discontents.
To know them which labour.A command to enter into the spirit of ecclesiastical discipline. The persons meant are not simply the hard-working laity, contrasted with the idlers of 1Th. 4:11 and 2Th. 3:11, but those who performed the laborious office of the priesthood, as the words subsequent show. And knowing them is hardly to be limited either to the sense of recognising their position, i.e., not ignoring them, or, on the other hand, to the sense of being on terms of familiar intercourse with them. The Greek word indicates appreciation; they are bidden to acquaint themselves thoroughly with the presbyter and his work, and to endeavour to understand his teaching, and to value his example. The logical connection of this verse with the preceding is that of course the main endeavours to edify the brethren were made by the presbytery; and the command to edify involves the command to accept edification.
Are over you in the Lord.This is the primitive idea of the priest in the Church: he is not a member of a sacerdotal caste, ministering to an outer world, but a superior officer in a spiritual society consisting of nothing but priests (Rev. 1:6, where the right reading is, Made us a kingdom of priests). It is specially interesting to notice how much power is given to the presbytery in this earliest writing of the New Testament, and how carefully St. Paul seems to have organised his churches, and that at the very foundation of them. It is only in the Lord that the presbytery are over men, that is, in spiritual matters.
Admonish you.The presbytery are not only organisers, managers of the corporate affairs of their Church, but also spiritual guides to give practical advice to individual Christians. These are the two senses in which they are over you.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Closing charges and admonitions, and farewell, 1Th 5:12-28.
a. Fulfilment of churchly duties, 1Th 5:12-15 .
12. Know them Appreciate, rightly estimate them.
Labour over admonish Three classes of functions, but, as the Greek shows, not three classes of men. The three terms thus translated are participles, and may be rendered those labouring, presiding over, and admonishing. Like a very high churchman, Dr. Wordsworth (though then but an archdeacon) finds in these three participles (where the working stands first and highest) “a body of clergy already established.” A Wesleyan commentator might as well find in the three words stewards, class leaders, and exhorters. It is not probable that the Thessalonian Church, but a year or so old, was numerous enough to support or need a “body of clergy.” But the absence of the repeated Greek articles shows that all three functions were performed by the same class of men. Dr. Wordsworth, in his note on 1Th 1:1, (where see our note,) doubts, in fact, whether the Church was as yet organized. A higher dignitary than Wordsworth, Bishop Benson, as quoted by Bloomfield, gives the following more moderate and probable view: “It was common with St. Paul to collect a Church, and impart some spiritual and miraculous powers unto them, and then leave them for some time, without ordaining bishops and deacons among them. Act 14:1; Act 21:23; 1Ti 5:22; Tit 1:5; and many other places. But whenever things were found to be in a proper situation, then the apostle, or some of the evangelists, his assistants, went and ordained some of the elders, or first converts, to be bishops, and others to be deacons.” It would certainly seem, from the fact that St. Paul has no name or title to give to these functionaries, that this Church was in the inchoate state described by Benson, spontaneously controlled by men of natural or spiritual ascendency, by the spontaneous assent of the people, yet waiting for the appointment, by regular ordination, of regular officials.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But we beg you, brothers and sisters, to know those who labour among you, and are over you in the Lord and admonish you, and to esteem them highly in love for their work’s sake. Be at peace among yourselves.’
From the very beginning the early church appointed leaders over the flock. The earliest church was overseen by the Apostles themselves (Act 2:42; Act 4:35) but they soon saw it necessary for the church to appoint subsidiary officials (Act 6:2-4), who were separated off and shown to be their representatives by the laying on of hands (Act 6:6), and who then felt that they had authority to preach (Act 6:7; Act 6:10; Act 8:4-6). They also had the synagogues to act as an example, whereby a council of elders was appointed and it seems extremely probable that as the church spread throughout Judea and Samaria, elders would be chosen on that pattern to oversee affairs.
There is no suggestion of an ordained ministry (apart from the Apostles) and the lack of mention of such is significant, but overseeing elders soon specifically occur (Act 11:30; Act 14:23; Act 15:2; Act 15:4; Act 15:22; Act 20:17 compare Tit 1:5), although subject finally to the church as a whole (Act 15:22). There were also ‘prophets and teachers’ (Act 13:1; Act 15:32), and they not only preached and taught but were seen as having authority of a kind to send out Paul and Barnabas in the name of the church (Act 13:3). They may well therefore have been the equivalent of teaching elders. The fact that they laid hands on them may suggest that the same had once happened to themselves, probably by the Apostles. Paul and Barnabas were ‘chief men among the brothers’ (Act 15:22). But generally activity was by ‘the brothers’ (e.g. Act 9:13; Act 15:23; Act 15:40; Act 16:2; Act 17:10; Act 17:14), which in view of Act 15:22-23 probably means the whole church, although as having representatives.
Thus we may surmise that the church at Thessalonika had elders, and/or prophets and teachers. It is these that Paul has in mind in these verses.
‘Know those who labour among you and are over you in the Lord and admonish you.’ ‘Know’. This means acknowledge them, and recognise and appreciate them. Their work is described as ‘labour’, laborious toil. It clearly involved them in a great deal of activity. Paul certainly knew how hard a good servant of Christ had to labour (see 1Co 15:10; Gal 4:11; Php 2:16; Col 1:29; 1Ti 4:10). Especially when God is mightily at work within (Col 1:29). Serving God truly is tiring both physically and spiritually. ‘Those who are — presiders over you in the Lord’ may suggest elders. The word means those who ‘rule, direct, manage, are concerned about, care for’ but it is not to be by lording it over the flock (see 1Pe 5:3). They are also called ‘overseers’ (bishops – Tit 1:5 with Tit 1:7; Act 20:17 with Act 20:28), those who watch over. ‘Admonish you’ may suggest prophets and teachers.
‘And to esteem them highly in love for their work’s sake. Be at peace among yourselves.’ This may suggest that there had been some dissension, with possibly tactlessness and authoritarianism on one side and unresponsiveness on the other. So Paul asks both to consider their ways, the brothers to accept lovingly their overseers because of the work they did, and all to ensure peace between themselves. ‘Esteem highly’. This is very strong in the Greek. They are to look on them as what they are, God’s representatives, and to accord them Christian love, the love that is due to all the brothers and sisters. ‘Be at peace’ addresses both sides. All are to acknowledge any fault and restore peace among themselves, possibly following Jesus’ instructions in Mat 18:15-17. Compare here Mar 9:50; Rom 14:19; 2Co 13:11; Col 3:15; 2Ti 2:22).
Fuente: Commentary Series on the Bible by Peter Pett
Paul Commends The Believers Unto Their Spiritual Leaders In 1Th 5:12-13 Paul commends the church of Thessalonica into the hands of those spiritual leaders who have been raised up to perfect their sanctification; for God has ordained the local church to be the institution He uses to bring every believer through the process of sanctification. One of the outward manifestations of a person who is going through the process of sanctification is his/her submission to church authority. In fact, the process of sanctification was designed to take place within the body of Christ, and more particularly, within the local congregation. Each congregation is divinely governed by leaders who are filled with the Spirit of God, and anointed with spiritual gifts for the edifying and perfecting of the saints. Thus, we see in 1Th 5:12-13 how Paul commends these believers unto their spiritual leaders in order to keep them established in the process of sanctification.
Illustration – One of my greatest challenges as a believer was to change denominations when I embraced the Pentecostal message. My challenge lay in finding a new congregation to fellowship with and new spiritual leaders to serve under. As I look back on this transitional period, I see several failures in my life that were unbecoming of me, and that actually surprised me as a believer. I felt that I was stronger than to have yielded to some sins. These failures took place because I was not yet firmly rooted in my new church. Because I did not have the positive peer pressure to establish boundaries in my life, I strayed out of bounds a few times. But thank God for His grace in keeping me and guiding into fellowship with some great men of God. As I submitted under these spiritual giants, my inner strength and courage grew and I began to serve the Lord effectively again, as I had done in the past.
Fuente: Everett’s Study Notes on the Holy Scriptures
Concluding Admonitions and Greeting.
The conduct of Christians toward others:
v. 12. And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you;
v. 13. and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.
v. 14. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men.
v. 15. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and to all men. In concluding his letter the apostle gives the Thessalonian Christians some rules of order as to how they ought to conduct themselves. He speaks first of all of their behavior toward their teachers: But we beg you, brethren, to know those which toil among you and preside over you in the Lord and maintain discipline, and regard them superabundantly in love for the sake of their work. He speaks of the members of the presbytery in the various functions of their office. In the spirit of true evangelical admonition he does not command and threaten, but he begs them to heed and follow his words. The Thessalonian Christians should know, acknowledge with due respect, give full credit to, those who in the work of their office are engaged in toil, in hard work, in their midst. For these officers were presiding over them in the Lord, they were guiding them, overseeing them in His behalf. Their work, moreover was not merely in the nature of teaching and instructing, but also of admonishing and warning, both in a general way and in specific instances. In short, these men were both preachers and pastors. And theirs was a toil, a form of hard work. The persons outside of the ministerial office, and also those within the office that regard the work as a sinecure, have not the slightest conception of its requirements and responsibilities. But Paul, speaking in the name of the Lord, bids the Christians esteem the men that hold this office very exceedingly, superabundantly in love. They are not merely to be tolerated as necessary evils, but they are to be regarded in true love, not for the sake of their person (for they are but sinful men), but for the sake of their work, their office. The apostle assumes, of course, that all ministers that bear the title properly will also faithfully perform the serious work for the souls entrusted to their care. Note: This admonition is very timely also in our days; for though the ministers are given a certain amount of reverence, the love and esteem which the apostle here names is often sadly missing.
The next admonition of Paul concerns the brotherly relation which should obtain within the Christian congregation itself: Be at peace among yourselves. This exhortation is always timely and salutary, even where there are no serious disagreements afoot, and surely in Thessalonica, where Paul was obliged to point out the need of a quiet life, of every one’s attending strictly to his own business, and of making his living honestly. With these two basic points established, esteem for their ministers and peace among themselves, the Thessalonian Christians would be glad to follow also the other admonitions of the apostle: But we beseech you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long-suffering toward all. See to it that no one render evil for evil to anyone else, but always follow after the good toward one another and toward all. In a large congregation it was to be expected that not all members would prove to be model Christians. For that reason the disorderly, those that could not be induced to maintain order, but were always going forward in an aimless manner to the detriment of the work of the congregation, were to be admonished and set right, so that their work, done in an orderly way, would be of some benefit to the Church. The fainthearted were to be encouraged; whatever the sorrow and grief was that was stirring their soul, they were to be cheered with comforting truth from the Word of God. The weak were to be supported, held up spiritually, by passing an arm around them, as it were, as being precious in the sight of God; the strong should not become tired of always deferring to the weakness of less enlightened brethren and of instructing them with all patience. Toward all men the Christians were so to comport themselves as never to lose their temper, always to let true equanimity of mind govern their every action. Closely connected with this is the thought that Christians should be on their guard at all times, lest someone pay back an evil, an insult in kind. It is essential that believers leave vengeance to the Lord. In short, they should always aim at that which is good, not only in the midst of their own congregation, but also toward others, toward all men, in fact. These are fundamental principles for proper Christian conduct, which every Christian will do well to heed; for it is only by the most assiduous pursuit of the virtues here mentioned that headway may be made in Christian sanctification.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Th 5:12. In a church which had been so lately planted, and that in the midst of so much confusion and opposition, it is no wonder that there should be several disorders. Among other things, many of them did not behave themselves with a proper deference and respect to such as presided over them as a church, instructing, directing, and admonishingthem;andparticularlytheyseem to have refused a compliance with such of their directions as concerned the regulating of their public worship. The Apostle, therefore, exhorts them to a due regard to these, in 1Th 5:12-13 after which he concludes his epistle with practical directions; some of them suited only to a church where many of them had extraordinary spiritual gifts, though other of the directions are suited to all Christians. Dr. Heylin reads the latter part of this verse, Who labour in the ministry, who preside over you in the Lord, and instruct you. See Heb 13:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 5:12 . The apostle commences with an exhortation to a dutiful conduct toward the rulers of the church.
] can only be a particle of transition to a new subject. It were possible that 1Th 5:12 might be in the following closer connection with 1Th 5:11 : Certainly I have praised you, because you seek to edify one another ; but this by no means excludes the duty of treating those who are appointed for the government of the church with becoming esteem and respect. [64] At all events, it appears from this that Paul considered this exhortation in respect to the rulers of the church necessary , to prevent the Thessalonians failing in any way in the respect due to them.
] to recognise, sc. what they are, according to their nature and position, i.e. in other words, highly to value, highly to esteem. Comp. , 1Co 16:18 , and , Pro 27:23 ; Psa 144:3 ; Nah 1:7 .
Paul does not by , , and indicate different classes of persons (Bernard a Picon and others), for otherwise the article would have been repeated before the two last predicates; but the same men, namely, the , whom the apostles were accustomed to place in newly founded churches, and who in apostolic times were not different from the ; comp. Tit 1:5 ; Tit 1:7 ; Act 20:17 ; Act 20:28 ; Winer, bibl. Realwrterb. 2d ed. vol. I. p. 217 f. These presbyters are at first named generally ] those who labour among you, i.e. in your midst (Musculus, Zanchius, Flatt, Pelt, Hofmann erroneously explain it: on you, in vobis sc. docendis, monendis, consolandis, aedificandis), in order to make it appear beforehand that the , the esteeming highly, was a corresponding duty due to the presbyters on account of their labour for the church. The expression might, on account of its generality, have been understood of any member of the church they liked; therefore, in order with to make them think definitely on presbyters, Paul adds by way of explanation, , by which presbyters are more particularly described, according to the diversity of their official functions, namely, as such to whom it belongs, first, to direct the general and external concerns of the church; and to whom, secondly, the office of teaching and exhortation is assigned. Incorrectly Theodoret: .
] in the sphere of the Lord , a limitation of . Theophylact: , .
] to lay to heart, then generally to instruct and admonish. It refers particularly to the management of Christian discipline, yet Christian instruction generally is not excluded from it. Comp. also Kypke, Obs. II. p. 339 f.
[64] Already Chrysostom closely unites ver. 12 with ver. 11, but determines the connection in the following form not much to be commended: , , , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
1Th 5:12-24 . Miscellaneous exhortations, and the wish that God would sanctify the Thessalonians completely for the coming of Christ.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
IV
Closing Exhortations: to honor the presidents, to live in peace, to keep themselves free from all bitterness against persecutors, to unite vivacity with sobriety of spirit; ending with the prayer, that God may keep them.
1Th 5:12-24
12And [Now, or: But]26 we beseech yon, brethren, to know them which labor [those who toil, ] among you, and are over [preside over]27 you in the Lord, and admonish you; 13and to esteem them very highly [very exceedingly]28 14in love for their works sake. And be [Be] at peace among yourselves.29 Now [or: But]30 we exhort you, brethren, warn [admonish]31 them that are unruly [the disorderly],32 comfort [encourage]33 the feeble-minded [faint-hearted],34 support the weak, be patient [be long-suffering]35 toward all men [all]. 15See that none render evil for evil unto any man [any one, ]; but ever follow [always pursue, ] that which is good, both among yourselves, and to all 16men [both toward one another, and toward all]36 Rejoice evermore [always, 17, 18]. Pray without ceasing. In everything give thanks: for this Isaiah 19[is]37 the will of God [Gods will]38 in Christ Jesus concerning you. Quench 20, 21not the Spirit. Despise not prophesyings. Prove [But prove]39 all things; hold fast that which is good. 22Abstain from all appearance [every form]40 of evil. 23And the very God of peace [But may the God of peace Himself]41 sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto [and entire may your spirit and soul and body be kept 24without blame at]42 the coming of our Lord Jesus Christ. Faithful is He that calleth you; who also will do it.
EXEGETICAL AND CRITICAL
1. (1Th 5:12-13.) Now [or, But. See Critical Note 1.J. L.] we beseech you, &c.The closing section contains exhortations, which are improperly described [De Wette, Lnemann] as miscellaneous. It is no fortuitous selection, but we recognize an order and purpose. It is natural that in the Apostles closing exhortations there should always be much that is generally available; but in every case the selection proves to be singularly appropriate to the particular exigency, short and striking, every sentence weighty (comp. Romans 12 and other places). In our passage Paul passes (, see Lnemann) from what all ought to do (1Th 5:11) to that which peculiarly concerns the presidents, on whom especially devolves the office of exhortation and edification; Chrysostom: that they might not suppose, that he would raise all to the dignity of teachers; Hofmann: but in your activity forget not what you owe to the office; , as 1Th 4:1; he begs, where the question is about the presidents, whereas he exhorts, 1Th 5:14, when urging upon them their own active duties; he has nothing of the hierarchical temper. Perhaps their neglect of the presidents was connected with the excitement of enthusiasm (1Th 4:11); he was not willing to have this spread; sobriety (1Th 5:6 sqq.) was to be shown in this direction also. The presidents are not designated by their official titles ( or ), but by a brief indication of their functions; who labor, take pains; denotes severe labor, whereby one is wearied; for that very reason they deserve recognition. Here it is not added as in 1Ti 5:17, in word and doctrine; and without this addition the expression has a wider reach, embracing the performance of all service. can mean on you (Hofmann, Winer, 48. a. 3) or among you, in your circle; not, in your hearts (Pelt), for that is not mans business. The is defined by what follows; for and cannot refer to other persons, officers, classes, since participle is joined to participle by a simple ; under the one article are included statements respecting the same persons; they who labor and preside and admonish are one and the same; the same work is conceived of on different sides: in regard to the exertion of the individuals themselves it is a ; in its relation to the church, a ; in application to the erring, a . They preside over you in the Lord, since they themselves live in Him; therefore also their work is in Him, in His strength, and a presiding, guiding, overseeing in His behalf; they are no civil magistracy. [Webster and Wilkinson: K., added as the highest sanction, and at the same time limitation of their authority.J. L.] Unsuitable and not correspondent to the word is the explanation of Chrysostom, Theodoret, and others: who intercede for you with God in prayer; that were rather . Finally, is properly to correct ones ideas, and so to admonish, remind, warn; to this submit yourselves. Nor is that even in later times the business of another office (against Olshausen), but merely a special side of the presidency: the exercise of discipline for the prevention of errors. [Webster and Wilkinson: By the use of participles instead of nouns of office, ministers as exercising rather than as having certain functions, are represented as the objects of regard.J. L.] These mensuch is his requestye ought , pregnant: respicere, to recognize and acknowledge them as being what they are; like , 1Co 16:18, and Pro 27:23, Septuagint for indeed, is translated also by , when the meaning is to interest ones self in a matter (Gen 39:6);no doubt, a different ease from one in which there is a personal object. But it is unquestionably harsher, when Ewald, declining the pregnant signification of ., supposes that what is to be known about them is first resumed in &c. Hofmann understands it thus: You should know how it is with them, what you have in them; Stockmeyer: what position they hold. But Pelt alone introduces the idea of showing gratitude to them by a stipend.43And to esteem them very exceedingly, &c.; still dependent on . According to the two interpretations that are here possible, , &c. is somewhat harsh and without any quite analogous example; either (Theodoret, Grotius [and many others]): to esteem them exceeding highly, and that (modal definition of this esteem) in love, therefore not in fear, or such like sentiments; but elsewhere (with an accusative) means to take one to be something, not, by itself, to esteem highly; this would require the addition of , . , and for that can hardly answer. Besides, it is then quite too tautological with . Rather, therefore, with Chrysostom: , . . (Theophylact: thou lovest him who secures for thee an entrance into the kingdom of heaven), or Pelt: in carissimorum eos loco habete; and just so Lnemann, Hofmann: hold them in love, like (Thucyd. ii. 18). Thus, along with respect (1Th 5:12) he recommends (1Th 5:13) the highest love,44 although, nay, rather because, they admonish you.For their works sake; the indolent, therefore, have no claim, but they who faithfully perform the serious work for souls. [Ellicott: on account both of the importance of the work (Heb 13:17), and the earnest and laborious manner in which it was performed; comp. Php 1:22; Php 2:30.J. L.]Be at peace among yourselves, equivalent to , Joh 7:35; for the matter, Mar 9:50 is to be compared. The variation (which arose probably from the brevity of the sentence, that seemed unable to stand independently) is followed by Chrysostom, Theodoret (contradict not what they say), Theophylact, Luther (be at peace with them), Zwingli, Calvin and others. Zwingli: Be well content with them; but he proposes also the explanation: In them (through them) ye have peace. But the connection leads us to expect an imperative; had the word been meant to be indicative, it would have been said: . But the reference to the teachers is not good; 1. would not suit well; (as in Rom 12:18) would in that case be the right word; 2. an exhortation to peace with the presidents would almost necessarily imply a previous quarrel with them, which is at least improbable; 3. lastly, towards presidents the question would not be merely to keep the peace, but to be obedient to them in the Lord. Better, therefore, according to the reading, ; among yourselves. This exhortation is connected indirectly (De Wette) with the preceding. Peace in the church (like brotherly love, 1Th 4:9 sqq.) was most threatened, when any showed themselves meddlesome, neglected , , &c, and for that reason did not, it is probable, sufficiently esteem the presidents. On the other hand, deference to the presidents and compliance with their exhortations promoted the peace of all. Since the foes of peace are within in every heart, such an exhortation was salutary, even though there were no serious disagreements on foot. Undoubtedly that by which peace was most threatened was the , to which he forthwith proceeds.
2. (1Th 5:14.) Now [or, Butsee Critical Note 5,J. L.] we exhort you, &c.Esteem for their presidents and peace among themselves should and will lead to proficiency in their tasks: 1. in reference to the faults which still cleave to the brethren (1Th 5:14); 2. in relation to their enemies (1Th 5:15); in both relations he directs them, 3. to the right disposition toward God (1Th 5:16-18), and therefore also toward the gifts of His Spirit (1Th 5:19 sqq.).At 1Th 5:14, as at 1Th 5:11, he exhorts all the brethren; for it is a mistake to regard the exhortation, with Chrysostom, Theophylact [Conybeare], and others, as addressed to the presidents. Truly spiritually minded Christians will, indeed, yield themselves to the guidance of the presidents (1Th 5:12-13), but will themselves also (1Th 5:14) assist them in the same spirit The Apostle is far from entertaining extravagant ideas of office. He immediately reverts to what all have to do; the difference from 1Th 5:11 consists in this, that Paul now treats particularly of the manner of dealing with the erring, or the in some way weaker members.Admonish the disorderly; not altogether, in general, those who live in the violation of the commandments of God (Chrysostom: all sinners are ; Theophylact: he who in any way infringes order, the drunken, the slanderers, the covetous), but here probably in the narrower sense that appears in 1Th 4:11-12; also 2Th 3:6; 2Th 3:11, , 1Th 5:7, ; (Livy), is the soldier who keeps not his rank and file; then, by transference, whoever forsakes his , place, rank, station; whoever quits the straight track, driving round irregularly and aimlessly. There were such in this flourishing church.Encourage (1Th 2:11) the faint hearted; ., Septuagint for various Hebrew words, Isa 54:6; Isa 57:15; also occurs. We think first (so already Theodoret) of those who grieved for the dead (1Th 4:13 sqq.); Hofmann will not allow this, because theirs was a case, not of faint-heartedness, but of error; still the error resulted in faint-heartedness, and they therefore needed to be cheered with comforting truth (1Th 4:18). No doubt, however, there might be yet other desponding persons, to whom, when under persecution, Christianity seemed too grievous a thing (as in like manner Theodoret; Theophylact: who could not endure trial); or tempted persons, whose thought was: For me there can be no forgiveness.Support the weak;, to hold fast to something, adhrere; Tit 1:9, to cleave to the word; Mat 6:24, to ones master; and so here: to the weak, as a precious treasure; but also in Pro 4:6 Septuagint for : Wisdom will keep thee, will adhere to thee as a protector. Hofmann: Take pains with them, instead of despising them; a contrast like that in Matthew 6 The temptation would be to become weary of the feeble, as people that are continually making new trouble for us, without ever reaching a definite result. But this would be a dangerous self-pleasing (Rom 15:1 sqq.). The word might mean the sick (1Co 11:30), but also those without spiritual strength, the weak in faith and conscience, who do not get forward (1Co 8:10; 1Co 9:22; Rom 14:1); and to this we are led here by the context; the disorderly and the faint-hearted are single instances, but to be weak shows itself in still another form. It is very conceivable that in so young a church there were yet people who, like young children, easily stumbled, and in whom the old things continued still to work. They might become weakest, when they thought themselves strong (1 Corinthians 8, 10). The opposite quality is denoted by , (1Co 16:13), or again by the of the Pastoral Epistles.The most general precept comes last: Be long-suffering toward all; as love acts (1Co 13:4; comp. , Pro 19:11; Sept.). Patience allows time for the growth of the godly man. A necessary exhortation for such as are yet young Christians, who are apt to be young also in their zeal. Toward allTheodoret, Olshausen, Lnemann [Alford, Ellicott] would understand this, as in 1Th 5:15, of all men; Hofmann [Jowett] would take the clause in immediate connection with 1Th 5:15. But , &c. indicates a new start, whereby he passes to the true Christian treatment of all men; whereas in 1Th 5:14 it is still the behavior of Christians to one another that is spoken of; and so Theophylact even refers the expression (only somewhat too strictly) to the three classes before mentioned. Therefore: Be long-suffering toward all, the disorderly, the faint-hearted, the weak, and whoever else in the church requires your patience (De Wette). Who does not? [Webster and Wilkinson: certain classes required particular treatment, all required patience.J. L.]
3. (1Th 5:15.) See, be careful, be on your guard (Mat 8:4); also occurs in this sense; see to it, heedfully, for it is not an easy matter (Calvin); that none render evil for evil unto any one (1Pe 3:9; Rom 12:17; Matthew 5). Not merely, therefore, that ye do not violate , in an excessive, spiritual zeal, but also that no one, as quite commonly happens, give way to the revengeful disposition of the old man; toward any brother or non-Christian, possibly a persecutor. Chrysostom, Theophylact: If we are not to return evil, then so much the less should we begin by giving evil for good.Alas, that there is ever fresh need of such exhortations! But Paul does not say: , and from this De Wette infers that it is taken for granted, that a spirit of revenge is so unworthy of true Christians, that to them it is merely said: Guard against its breaking out elsewhere even in others. This Lnemann rejects, 1. because Paul could not have supposed, that with those who had been heathens vindictiveness was something so entirely laid aside, since it was rather a new, specifically Christian commandment, to avoid it; 2. because, therefore, all needed for themselves the exhortation to vigilance and self-conquest, whereas 3. it is but seldom that one is able to restrain others. Nevertheless it may still be asked: Why does Paul not employ the second person plural? De Wette is somewhat too one-sided; admits of both applications, to every one for himself, and to the warning of others; Hofmann compares Heb 3:12; Heb 4:1; Heb 12:15; and even among Christians no one is perfectly secure against fits of revengefulness. Accordingly: Let every one look to both himself and others; the discreet is to restrain the passionate. Most judiciously Bengel: He who is incensed by wrongs is prejudiced; therefore should others see to it, and seek to moderate him.45But always pursue that which is goodnot merely what is salutary, useful (Olshausen), what is good for one (Hofmann), alienis commodis (Grotius), nor yet beneficence (Pelt), but what is right before God (the opposite: ), morally good (Rom 12:9; Rom 12:21). Of course, this is also beneficial to ones neighbor the special application of what is morally good to our neighbor consisting in those offices of love, which are to be rendered to him (Starke). The good is just everything that furthers the triumph of truth and love. Aim at doing this even to him who injures you. Paul does not always move in such generalities and abstractions (to do good for the sake of good, and such like); but to rich, concrete, particular exhortations he subjoins these comprehensive and simplest fundamental principles (comp. 2Co 13:7, and often). To attain to this (amidst manifestations of enmity) requires a . We must pursue that which is good, it does not naturally be long to us; the evil, on the contrary, comes of itself (comp. 1Co 14:1, follow after charity; Heb 12:14, peace and holiness).Toward one another, that means the brotherly love of Christians (1Th 4:9-10); and toward all, even non-Christians (1Th 4:12); here the opposition is expressed. What is good; that is still more than what is becoming (1Th 4:12).
4. (1Th 5:16-18.) Rejoice always [2Co 6:10; Php 3:1; Php 4:4.J. L.].Whether you attain the end with your neighbor or not, do you pursue after it, so much as lieth in you (Rom 12:18), and, for your own part, rejoice evermore; Theodoret: even in poverty, sickness, contumely, torture, prison; as those for whom all things work together for good (Rom 8:28). Here he speaks of the right disposition, no longer toward men, but before God. All that goes before is to be attained only when this peace rules within. Should there be a failure of joy because of the difficulty of overcoming evil with good, then raise yourselves above all that depresses you by prayer.Pray without ceasing (1Th 1:3; 1Th 2:13; Rom 1:9). Already Chrysostom and Theophylact recognize the connection: . Without ceasing; this does not mean, with a continual, indolent folding of the hands; as Paul prayed night and day (1Th 3:10), so likewise he labored night and day (1Th 2:9); and yet he had also intervals of sleep! The next thing is therefore obvious: Never omit the practice of prayer; be as regularly diligent therein as in labor. This then infers a constant spirit of prayer, breathing through the whole life. But in order to the stirring up (2Ti 1:6) of this, and so to the quickening of joy, he exhorts further: in everything give thanks; Bengel: even in what seems adverse. Give thanks for the great grace already received (comp. Col 4:2; Php 4:6). In the last place we find in like manner . This is not the same thing as (which stands with it at 2Co 9:8), for should not have been wanting; but it means, in every point, every matter or situation, equivalent to , , (Eph 5:20).For this Isaiah 46 Gods will, &c. (1Th 4:3); not the will, since that of course includes more than this one point. The subject is , this, the giving thanks in everything; Grotius [Schott]: prayer and thanksgiving; but in that case we should have to go still a step further, and, with Von Gerlach [Corn. A. Lapide, Jowett, Alford, Mller] bring in also the rejoicing; not quite everything from 1Th 5:14, for that is not so homogeneous that it could well be embraced in as one topic. In consideration also of the fact that is added by asyndeton, it may well seem more advisable to refer the , with Bengel, only to the giving of thanks, which indeed is the means of quickening prayer and joy. Hofmann: The interruption of the exhortations takes place, where one of them is specially confirmed. On the predicate Bengel remarks: Voluntas semper bona, semper spectans salutem vestram in Christo. But not as Calvin gives the turn: Of such a nature is Gods gracious will in Christ, that we have therein abundant cause for thanksgiving; but: Gods will is this, that we give thanks, and this will of God is established in Christ, mediated through Him; Christ strengthens us to give thanks, because in Him all things are ours (1Co 3:21 sqq.), all things work together for good (Rom 8:28), all. things help forward the subdual of the flesh and the relief of the spirit. Finally , toward you, in reference to you.
5. (1Th 5:19-22.) Quench not the Spirit.From prayer and thanksgiving he passes to the source from which they flow; a right frame of heart toward God should show itself in the right use of His choicest gifts; in a proper bearing toward the manifestations of the Spirit in the life of the Church;a supplement to 1Th 5:14, where the defects of the church and their proper treatment had been touched upon. The Spirit is He who is received from God (1Th 4:8; 1 Corinthians 2; Galatians 3), and who, working in original fulness and freshness, distributes manifold-gifts (1 Corinthians 12); the connection with 1Th 5:20 points in this direction. Calvin: Spiritus genus, prophetia species. Quenchliterally, extinguishHim not; the sacred fire; comp. Rom 12:11, , and 2Ti 1:6, ; Theophylact: In the night of this life God gave us the Spirit for a light. But Wetstein shows by many examples that is used also of the stilling of a wind. The fire is nourished by prayer, thanksgiving, exercise; is quenched by neglect or suppression., by want of wood or by pouring on water; Von Gerlach: by contempt, suspicion, a fleshly mind, contradiction or inattention; Calvin: by unthankfulness. But a still more precise question is this: Does it mean: Stifle not the Spirit in yourselves by impurity of doctrine and life? or suppress not the Spirits utterances, when they meet you in the church? The connection with 1Th 5:20 leads to the second explanation; it being always understood, that to decline the Spirits influences in our own hearts renders us also averse to what we meet with in others of His extraordinary movements. This disaffection might work not only against prophesying, 1Th 5:20, but generally against the most various manifestations of the Spirit. But when De Wette conjectures that there were, in particular, timid, pusillanimous presidents, who, because they saw with regret the spiritual excitement, restrained those inspired from coming forward, there is no satisfactory evidence of this. The exhortation is quite general in its tone (1Th 5:27 will bring us to a similar question). Altogether unsuitable is Olshausens inference from our passage, that Paul can therefore have had no misgiving about the Thessalonians being in danger of becoming a prey to enthusiasm, according to the subsequent indications of the Second Epistle. No; Paul knew how matters stood; he admonished the disorderly; he exhorted to careful examination; but surely he could not write: Quench the Spirit! On the contrary, Hofmann will not allow, that there existed in Thessalonica a partial disinclination to spiritual utterances; Paul, he thinks, would merely regulate their bias towards what was extraordinary, the main emphasis being on the after-clause, prove all things. This may be too exclusive on the other side. How easily, in presence of enthusiasm and even false prophesying, might a distrust of everything out of the common course take possession of other minds! Paul corrects both the one tendency and the other. So already Theodoret: Some wished, on account of the false prophets, to stop also the true.One particular instance of spiritual manifestations is mentioned in 1Th 5:20 : Despise not prophesyings (where they occur). The word stands without the article, in the plural, denoting the Individual cases. Prophesying does not respect the future merely (though this also is not excluded, Act 21:10 sqq.), but is an utterance of Divine mysteries; mysteriorum retectio et prsentium et futurorum, Pelt; a speaking to the church under a special influence of the Spirit, but with clear conscious ness, and thus distinguished from the speaking with tongues; on the other side, it is not one and the same thing with teaching, the reflective development of thought; but a speaking from Divine inspiration, affecting hearts with a thrilling power, strengthening them with the fulness of consolation, unfolding the mysteries of judgment and of grace in the administration of the kingdom and in the sway of individual hearts. At all times one prophet has connected with the word of another; still mere exposition is not prophesying; to the latter belongs somewhat of originality; but this shows itself as well in the elucidation of the past (prophetic history), as in the spiritual flashes that disclose what is coming (comp. 1Co 12:10; 1Co 12:28; 1 Corinthians 14, especially 1Th 5:24-25; Eph 4:11; Rom 12:6; Act 11:27; Act 13:1; Act 15:32; Act 19:6). This gift despise not, old Greek ; likewise occurs (Mar 9:12, various reading); the Swiss vernte answers exactly in etymology and import. Other gifts might be more brilliant, although this also, 1Co 14:1; 1Co 14:39, is especially commended. The disaffection probably proceeded rather in undue resistance from the intellect and love of order; not, as in Corinth, from an overvaluing of the . Not to despise, however, does not mean to receive without judgment and blindly. Hence: Prove all things. The variations, , , , instead of , and lastly , seem to lead back to the asyndeton, , as the simplest reading. But should the preponderance of authorities be deemed decisive in favor of the addition of , the sentence would stand in opposition to what goes before, and the two following sentences would be arranged by the trial enjoined into 1. Hold fast that which is good, and 2. Abstain from the evil. Prove, the command is to all Christians, not to a privileged class.47 The object of the trial is to be all things; primarily, according to the context, what the prophets say. The word has come to be a peculiarly trite commonplace, in which the second half of the verse is frequently forgotten: Hold fast that which is good, fair, noble; what furthers you in the Divine lifewhat amongst the (primarily in the prophesyings) you find excellentthat hold fast, in opposition to the . A point of peculiar importance, however, is, not merely what, according to the Apostle, is to be proved, but especially how. The object is everything that claims to be spiritual, as in 1Co 14:29 also it is precisely to what the prophets say that the direction applies: . There is, therefore, no fanatical demand for a blind submission, not even to the apostolic word (1 Corinthians 7; 1Co 10:15). Of so much the greater consequence is it to be certain that we really possess the true Divine criterion. What that is, Paul does not say; but plainly it is none other than what they bad received from him and through the Spirit had made their own, the apostolic word of truth, originating with the Spirit, and sealed by the Spirit (1Th 2:13; 1Th 4:1-2; 2Th 2:5; 2Th 3:4-5); answering to the anointing of 1Jn 2:27. The trial of the spirits is a special charism (1Co 12:10; comp. Heb 5:14). See more under the Doctrinal and Ethical head, No. 4.To Cyril of Alexandria prefixes the words, (money-changers, argentarii, nummularii). In the other Fathers this sentence is, . . and from this arises a telling contrast: Be proved yourselves, that you may be able to prove (comp. Hnsel, in the Stud., a. Krit, 1836, I.). This expression is ascribed generally to Holy Writ by Clement of Alexandria and the Constit. Apost.; to Jesus in particular, by Jerome, Epiphanius; to the Apostles, by Dionysius of Alexandria; to Paul (in connection with 1 Thessalonians 5), by Origen, Basil, and especially by Cyril. Does it come from some apocryphal book? rather, it is a . Such is Hnsels view, who thinks that it may at any rate have been in the Apostles mind, and that is to be explained by the technical language of exchangers, as also in 1Th 5:22 : Abstain from every sort of bad money. But unless money-changers and coins had been expressly spoken of, it could occur to no one to think of that; especially not, that without , and that too in the second member, instead of the first, could signify a kind of money. We therefore hold to the more general signification.But what is the meaning of 1Th 5:22; The Vulgate: ab omni specie mala, is still itself ambiguous. Luther: Avoid every evil appearance; so also Calvin, Grotius [Wordsworth, Webster and Wilkinson]; the English Version, from all appearance of evil; the Dutch, van allen schijn des kuaads; Martin and Ostervald, de toute apparence de mal. This were an altogether beautiful sense: What is finally to be regarded is the (comp. 1Th 4:12); it is perhaps impossible for the Christian always to avoid every evil appearance, but to the best of his ability he is to do so. Lnemann objects that this would imply on the other side: Hold fast merely the appearance of what is good; but that does not follow, inasmuch as the opposition might include the climax: Even from that which should have only an appearance of evil we are willingly to abstain, in order to give no offence. Rieger: That we may not forfeit the confidence of others; but first we are to accept what is proved to be good. Still this interpretation must be rejected, as violating the expression; that is to say, means form, aspect, then kind, species,48 (Jer 15:3, Sept.), as a subdivision of the genus; but not appearance. Then, to avoid an evil appearance would not suit the matter here spoken of, namely the trial of prophesyings. It would be an independent sentence, introducing something altogether new, whereas evidently stands opposed to , and to , as the two sides, the negative and the positive, of . For Lnemanns idea is plainly too refined, that, because we have not simply 1Th 5:22 cannot form the antithesis to 1Th 5:21, but must contain a more general thought. Why should not Paul be able slightly to modify and intensify the expression? We shall see with what good reason. Hilgenfeld is unwilling to understand in the sense of kind; that would be too flat; it should rather signify spectacle, figure, and be referred to the shameful and seductive exhibitions of heathenism. Already in like manner Roos thinks that what is meant is an image that seizes the mind, fantasticalness. But in this way also the connection would be given up, and the idea limited to some single matter, of which one does not of ones own accord readily think; whereas the context lends to the seemingly general idea a more specific import. Still it may be asked whether , because without the article, belongs as an adjective to (Bengel, Schott, Pelt), or as a substantive depending on . The former construction would be advisable only in case the expression already implied, of what things the , is intended, and those things such as that their good are distinguishable from the bad. It is better, therefore, to take it, with De Wette, Lnemann [Jowett, Alford, Ellicott] and others, as a substantive (comp. Heb 5:14, , also without article; comp. Joseph. Ant. x. 3. 1, ; Hofmann refers also to Plato, Rep. p. 357 c., [to which may be added Chrysost. Hom. viii. on this Epistle, J. L.]. So the antithesis is: Hold fast that which is good (the good is one); from every kind of evil abstain (the evil has various , and hence the climax); even from the seemingly spiritual kind of evil; Theodoret: as well in doctrine as in conduct. Even that which comes forward as prophesying, or generally as a spiritual gift, is to be proved; even that kind of evil, which asserts itself under sacred pretexts, you are to avoid. There is evil of a human, natural, fleshly sort, but also of a demoniacal (comp. 2Co 11:14).
6. (1Th 5:23-24.) But may the God of peace Himself, &c.A contrast both as to the subject and the predicate, as 1Th 3:11; 1Th 4:16; not you alone have to do this, nor could you so accomplish it, but God must effect it; and that not merely here a , and there an not isolated acts merelybut the main comprehensive work of life, your sanctification and preservation to the end. He is called the God of peace, its Lord, Author, Source, Rom 15:33; Rom 16:20; similar combinations in Rom 15:5; Rom 15:13. Everything advanced in 1Th 5:14-22 is here taken together, and brought into view as all aiming at true peace. And truly the work of God, whereby he guides us to peace, is our sanctification, and, through that, our preservation to the Advent. Our sanctification is, indeed, His will (1Th 4:3; 1Th 4:7); our entire surrender to His will and service;a thing which He alone can achieve, to wit, by His Holy Spirit (1Th 4:8). Already has it begun; in their principles Christians are ; but it is only by slow degrees that perfect sanctification pervades all their powers. And this consummation marks the advance in our passage as compared with 1Th 3:13. In what follows Bengel distinguishes between universi (all without exception) et singuli (every one entirely); but that does not lie particularly in the first clause. , in the New Testament . means either: you as complete, entire, so that no sort of evil is in you; Luther: through and through; or (Pelt and others): May He sanctify you to be a perfect peopleaccusative of operation; with this verb without example. This word, no less than , may suggest the faultlessness of sacrifice. The latter is equivalent to integer; at Jam 1:4 it stands with ; in the Septuagint for , ; and unhurt, in all parts uninjured, may your spirit, &c. be kept, &c. De Wette, Olshausen, and Lnemann would understand it quantitatively, to distinguish it from : every part by itself entirely, all spotless. But . denotes the quality,49 the full healthy life, comp. in the healing of the lame man (Act 3:16), and is yet sufficiently distinct from , 1. as a positive expression opposed to the negative; 2. as marking the nature of the subject itself, over against what expresses the verdict of the Judge; and lastly, 3. since h is a predicate, whereas the adverb is to be understood as qualifying the verb. On the latter point most interpreters do not clearly express themselves, or they take the adverb as if it were an adjective, comparing perhaps 1Th 2:10, , and the breviloquence 1Th 3:13 (where, however, we find ), as if it were . But that is too artificial. Lnemann understands the adverb as more closely defining ;50 but to be perfect without blame would be a pleonastic description,51 since perfection with blame is something inconceivable. There remains, therefore, only (as recommended also by the order of the words) the reference of the adverb to the verb alone. The , it is true, is the act of God, and so far the adverbial qualification seems to be unsuitable; but since the being kept implies nevertheless a reciprocity between God and man, the prayer is in order: May your spirit, &c. be kept in such away as can incur no blame at the Coming.52 , standing foremost, belongs as to sense to all the three members; the construction being, therefore, zeugmatic. The phrase, spirit, soul, body, is not a mere rhetorical amplification [De Wette], nor yet of itself a proof of a trichotomy of human nature (Olsh.), borrowed by Paul from Philo (or Plato). The phraseology of Scripture is as exact as it is popular; but it does not favor such a division. Even the texts, Heb 4:12; 1Co 2:14; 1Co 15:44-46, show indeed incontrovertibly, that Scripture distinguishes between the spirit and the soul, but not necessarily as between constituent parts, substances, but as between two relations, sides, functions of the same essence, according to its upward or downward direction. For , , is the spiritual nature of man as directed upward, and as capable of living intercourse with God. The power of thought, , is not the same thing as (comp. Romans 7, 8); for the can be entangled and enchained in the flesh (Col 2:18); the is the essence quickened, emancipated, become dominant through regeneration by the Spirit of God, and that, by means of which man is lord of nature and of the flesh. Of this there is mention here: May your spirit, in which Gods spirit dwells and rules (Rom 7:16; 1Co 2:11 with 1Th 5:12), be kept safe. It cannot be the Holy Spirit Himself, for He can suffer no hurt, and so needs not to be kept; to beware of grieving Him (Ephesians 4) is something different. But mans spirit is threatened with defilement (2Co 7:1), whereby the divinely renewed life might again become retrograde, so that at last the should (as it were) no longer have any spirit (Judges 19).On the contrary, , , is the spiritual nature as the quickening power of the body, as in animals; hence excitable through the senses, with faculties of perception and feeling. , finally, is the wisely arranged instrument of the soul, and destined, therefore, likewise for the service of the Lord (1Co 6:13 sqq.); whereas , which denotes first the bodily material, is further used to designate the whole man, as he with all his powers is enthralled by the sin-tainted corporeality; comp. already in Gen 6:3.The Apostle, then, expresses the wish that not merely the spirit may be kept (with reference to what had just preceded) from falling back out of the life of regeneration, but that the soul also in its strivings may be held still under the discipline of the spirit, and thus the body, freed more and more from the dominion of its lusts, become an obedient instrument in the service of sanctification. In this way covetousness, with its violations of brotherly love, will be overcome; believers become one heart and one soul (Act 4:32); and fornication will ever more completely lose its power of allurement. This will be a sanctifying of the personality in all its powers and functions.[For additional remarks on the scriptural usage in regard to and , see the Doctrinal and Ethical Note 5.Dr. Hodge (on 1Co 15:43-44) denies, like our Author (and comp. Ebrard on Heb 4:12), a triplicity of substance in the constitution of man. The Bible, he says, recognizes in man only two subjects or distinct separable substances, the soul and body. And this has ever been a fundamental principle of Christian anthropology. In like manner Webster, and Wilkinson (Wordsworth) find here a tripartite division rather of mans faculties than of his nature. On the other hand, Dr. Candlish (Life in a Risen Saviour, p. 171) remarks on our text: There, according to a view of mans organization, or the constitution of his nature, these commonly received, spirit, soul, body, are specified as its constituent parts or elements. The spirit, or that higher principle of intelligence and thought peculiar to man alone in this world, to which we now usually restrict the name of mind or soul; the soul, or that lower principle of animal life,with its instincts selfish and social, its power of voluntary motion, its strange incipient dawn of reasoning,which, common alike to man and beast, is so great a mystery in both; and the body, made to be the material organ and instrument of either principle, the higher or the lower; these three in one, this trinity, is our present humanity.Alford: to is the spirit, the highest and distinctive part of man, the immortal and responsible soul, in our common parlance: is the lower or animal soul, containing the passions and desires ( , Plato, Deff. p. 411), which we have in common with the brutes, but which in us is ennobled and drawn up by the . That St. Paul had these distinctions in mind, is plain (against Jowett) from such places as 1Co 2:14. The spirit, that part whereby we are receptive of the Holy Spirit of God, is, in the unspiritual man, crushed down and subordinated to the animal soul (): he therefore is called , , Judges 19.To which may be added part of Ellicotts note in loc.: Distinct enunciation of three component parts of the nature of man: the , the higher of the two immaterial parts, being the vis superior, agens, imperans in homine (Olsh.); the , vis inferior qu agitur, movetur (ib,), the sphere of the will and the affections, and the true centre of the personality. I should say that, on Ellicotts own theory, this distinction belongs rather to the .J. L. It may be remarked that we frequently find instances of an apparent dichotomy, body and soul (Mat 6:25; Mat 10:28, al.) or body and spirit (1Co 5:3; 1Co 7:34, al.), but such passages will only be found accommodations to the popular division into a material and immaterial part; the , in the former of the exceptional cases, including also the , just as in the latter case the also comprehends the . … To assert that enumerations like the present are rhetorical (De W.), or worse, that the Apostle probably attached no distinct thought to each of these words (Jowett), is plainly to set aside all sound rules of scriptural exegesis. Again, to admit the distinctions, but to refer them to Platonism (Lnem.), is equally unsatisfactory, and equally calculated to throw doubt on the truth of the teaching. If St. Pauls words do here imply the trichotomy above described , then such a trichotomy is infallibly real and true. And if Plato or Philo have maintained (as appears demonstrable) substantially the same views, then God has permitted a heathen and a Jewish philosopher to advance conjectural opinions which have been since confirmed by the independent teaching of an inspired Apostle.J. L.]
Faithful is he who calleth you; not disappointing confidence, worthy of credit; Theodoret: . The participle is in the present: He does so continually (1Th 2:12; Gal 5:8); or as a substantive: Such is His nature (Gal 1:17 [Gal 1:12]); He ever lets operate the drawing of His Spirit.Who also will do it, the sanctifying and keeping, positively; through grace is not irresistible, yet so that there is no failure on His part. The little word also gives prominence to the idea, that the keeping will answer to the calling of the faithful God, as carrying it out even to the end. He perfects His entire work (Ps. 22:32 [Psa 22:31]; Psa 37:5). The Epistle began with thanksgiving to God and His ; it closes with praise of His faithfulness to the end.
DOCTRINAL AND ETHICAL
1. (1Th 5:12-13.) In all churches, however young, were soon appointed (Act 15:23), without whom a church could not exist as such. God is a God of order (1Co 14:33); and, without regulated guidance, the must have been neglected, and the must have prevailed (1Th 4:11). In the earliest Epistles, however, the presidents have certainly as yet very little prominence; the (Rom 12:8) and the (1Co 7:28) occupying a modest position behind other gifts and functions. Government, command, is not in the Church of Christ the first thing. In this place teaching is not yet attached to superintendency, but stands beside it as a special free gift. Nor even for the exercise of discipline (for example, 1 Corinthians 5) is the office at all described as exclusively authorized, and so responsible; and quite as little is obedience to the bishops commended, as in the Ignatian Epistles, as a panacea; rather the Apostle foresees the possibility of corruptions even among the elders (Act 20:20). But a due esteem for faithful and laborious presidents is for the welfare of the church. The simple way in which our Epistle speaks of these relations, marks it as one of the earliest. But if at a later date we meet with fuller instructions (Eph 4:11, and especially in the Pastoral Epistles), still nowhere are the presidents clothed in the post-apostolic fashion with a character of absolute authority, as if they had an exclusive dignity different from the general priesthood of Christians (1Pe 2:9). Their rule is rather conceived of always as standing in necessary connection with the Holy Spirit ruling in the whole Church (comp. 1Pe 5:3); the spiritually minded members of the church must exercise the ministry of office, that it may really appear to be spiritual work, and not merely an acting of hierarchical supremacy, or even of a paid office. Nor does even the abuse of the drive the Apostle to a narrow and anxious one-sidedness in putting life into official chainsa proceeding, indeed, to which Moses himself was averse.As regards the designation of office-bearers, the opinion that has most widely prevailed is, that in the earliest period (elder) and (overseer) are synonymous; and this is, in fact, favored by such texts as Act 20:11; Act 20:28; Tit 1:5; Tit 1:1, Yet the view of Gundert (in Rudelbach and Guerickes Zeitschrift, 1854, p. 56, sqq.) is worthy of examination, that in the earliest period was the general title of honor for all church functionaries, who fell apart into 1. and 2. , the two divisions that meet us Php 1:1 and in the Pastoral Epistles; Jam 5:14 speaks of those who waited on the sick, and calls them ;53 on the other hand, Acts 20 and Titus 1 speak only of the higher class of presbyters, the bishops;54 whereas 1Ti 5:17 distinguishes amongst the elders those who labor in the word and doctrine from others who do not, and yet 1Th 3:2 requires from every that he be apt to teach. Those , therefore, amongst the elders would probably be bishops. If one desired to maintain, even in the passage of the 5th chapter, the identity of bishops and elders generally, he would have to find in the description of those who take pains therein; but in that, case would the others who proved deficient be nevertheless worthy of double honor?55 With the teaching bishop, and under his direction, there might be developed the richest abundance of spiritual gifts, which were not confined to office (1Co 14:26-32). The mode of election, finally, is not yet constitutionally regulated. Roos: There was at that time no disputing about the right of patronage.If the Apostle requires that a bishop must have a good report even of them which are without (1Ti 3:7), so much the less, certainly, would presidents have been forced on a church, in whom it had no confidence. The Apostles could allow the churches large scope, for they could trust them, that they yielded themselves to the guidance of Christs Spirit. But where this prerequisite should not exist, to think of helping the Church by committing to the congregations comprehensive rights of governmentthis were a proceeding for which there could, at least, be no appeal to the Apostles. It is certain that the Apostles would have laid hands on no one of whom they had known: He stands not in our doctrine, which we have received from the Lord (comp. Act 2:42; 1Ti 5:22).
2. (1Th 5:13-15.) Respect for the presidents is connected with the peace of the church; and, on the other hand, peace relieves for them the burden of office. Peaceableness, however, must not be a corrupt allowance of all disorder. A true keeping of the peace does not exclude, but includes, discipline. It is a morbid symptom of our time, that it can so little endure discipline. It is true that to administer it in a proper way is a delicate matter, requiring both inwardly and outwardly much wisdom, love, patience, and self-denial. But it is none the less a false lenity and a criminal selfishness, listlessly to allow others, who are intrusted to us, to go to ruin. If a man is willing, not merely to deliver lordly admonitions to others, but to begin with the beam in his own eye, and also not to sin against his brother by neglecting to admonish him (Lev 19:17; Eze 3:17 sqq.), but to warn him at whatever risk of suffering for it, he can in this way maintain peace even amidst the assaults of enemies.
3. (1Th 5:16-18.) The gospel produces no joyless sullenness, but true joy for all people (Luk 2:10), in hope (Rom 12:12), in the Holy Ghost (Rom 14:17), in the Lord (Php 4:1 [4]). When vexed with temptations, we cannot, indeed, feel it as joy, but we should so account it (Jam 1:2). Whatever occasion of sadness is contained in affliction (1 Thessalonians 1-3), it nevertheless promotes our salvation; and the man who not merely seeks, but has the Lord, in him is the fulness of joy (Joh 15:11; Joh 16:24; Joh 17:13). Prayer is the means to this end. Prom fear of mechanism in prayer, some would regard merely its free spirit. But the likely result of that is a yielding to hindrances. We are not so free from corruption, that we should be able to leave the matter to our inclination. Practice, when attended to not as a legal penalty, but in hearty fidelity, awakens the right disposition; only in this way can one assist another, so that the intervening shall be filled with the spirit of prayer, and prayer become the keynote of the soul. Pelag.: Si jugiter non potes lingua, tamen corde. Who acts thus? who not? why not? Comp. Luk 18:1; Rom 12:12; Eph 6:18. If, for the quickening of devotion, the Apostle counsels us to give thanks, it is but the other side of the same truth, when the counsel of an experienced Christian was: Still repent! for that only is true thanksgiving, which confesses: Of Thy favor I am not worthy; and that only true repentance, which utters itself in thanksgiving, that God is nevertheless our God.
4. (1Th 5:19-22.) It is a real trial of the spirit, the way in which a man treats the manifestations of spiritual gifts, and also their excesses. How easily do we fall either into a temper of undue excitement, whereby the limits of propriety and discretion are broken through, or, in opposition to this, into an uneasy or haughty, cold distrust of everything unusual! In movements of the stronger sort there is, indeed, an element of discomfort, disturbance, offence; they contain a presumption of abandoning the common track, and the danger is imminent, that with confused or even impure minds every path of order may be despised, and that what began in the Spirit may find its sad end in the flesh. By word and example the Apostle shows us, that we are neither blindly to assent to everything, nor suspiciously to reject everything. Quench not the Spirit. What is really spirit, should develop itself in a free and living way. The only thing required is, that it stand the proof that it is really spirit from the Spirit of God. In that case, though it may be strange and troublesome to the world, a spiritual man confesses it. It is owing to the narrowness of our hearts, that we are so annoyed by whatever is not according to our way. On the other hand, there, may be a large-heartedness that neglects to try whether something is of Divine quality, and that perhaps just while a false appeal is made to the apostolic word: Prove all things. On this point Rieger has already remarked, that that has come to be a huntsmans halloo, as if in every heap of rubbish we must look for pearls. When, for example, one asks us to inquire whether there is not more truth in the Chinese religion than in the Christian, that has nothing at all to do with the word of the Apostle. According to this, as according to that of John (1Jn 4:1), the question is, to try the spirits, whether they are of God. But there are, spirits which are not so; false prophets (2 Thessalonians 2); deceivers or deceived; nay, with an honest intention erroneous human inferences may be drawn from what the Spirit saith (comp. Act 21:4; Act 21:11-14). There is really nowhere a formula, in which a man can comfortably rest. The matter must therefore be tried; but how? The great thing is to try by the right test, and not mere cavils and idle talk. Even in the things of this world it is folly to, criticise aught without knowledge; much more, then, in Divine things. There we must be sure that we actually have the Divine rule. Even entrance into the faith does not take place blindly and without proof (Joh 7:17); the knowledge, that the gospel is what our deepest necessity requires, admits of systematic development as a branch of apologetic science. But here Paul speaks of a trial, where a standing within the evangelical faith is already presupposed, and the question now is, whether this or that novelty is in accordance therewith. On what assurance of the truth the Apostle himself proceeds is shown by Gal 1:8. A trial, therefore, in the Apostles sense proceeds on the certainty of the fundamental apostolic truth. Even De Wette does not claim, that the rationalistic first principle, as to natural reason being the judge of Divine revelation, is to be derived from our passage. For, 1. he says that the object of the trial is not revelation itself, but its reproduction, application, appropriation, by those Christianly inspired; and, 2. that the rule is not to be the rationalistic reason (that unknown x), but the Christian ; a legitimate trial requiring faith as a prerequisite. But then De Wette himself again in some measure introduces rationalism, when he says, 1. that in Scripture we have simply the apostolic reproduction of the original revelation (as if the latter were not thus reduced to an x!), and, 2. that man carries in himself the germ of the , the reason, which, indeed, is first unbound and unfolded through Christ; Christians, consequently, would have to test by means of the Christian consciousness awakened in them, with the Christianly enlightened reason. But Christian consciousness is too weak an expression for the according to the sense of Scripture. For this supposes, not merely illumination, but regeneration, and so a real, practical process of sanctification in submission to the word. At all events, we attain to the in quite another way than that of criticism. Whoever has received it, bears in himself the witness that the Spirit is truth, and that this spiritual life is attained in no other way than from this source. Comp. Gess, Das Zeugniss des Heil. Geites in the Apologetische Beitrge of Gess and Riggenbach, Basel, 1863. Hence follows the right treatment of the extraordinary gifts of the Spirit in different directions. The prophetic element, awakenings amongst the people, and such like, should not, alongside of the regular ministry, be despised, or suppressed, but tested, and held to a steady sobriety. And so, on the other hand, with regard to the gift of , a profounder scientific research and knowledge, against which there easily arises in excited circles a spirit of contempt and distrust. The gospel, however, is no dead letter, but itself invites to ever-new labor of thought. Nor is the right of examination limited to teachers, or even to a council of bishops. According to 1Co 12:10 the is a peculiar charism, a kind of receptive prophesying, incapable, therefore, of producing, but of inestimable value as a sound counterpoise to possible irregularities; a mark of the of an apostolic church. This gift must show itself by its connection with the truth of God; only one in whom Gods word is a living, sanctifying power gives evidence of the ability to test; and it is then a spiritual labor of no slight character, nor to be reached through external regulation. To train the laity to a Christian self-dependence is the aim of a truly evangelical ministry. Where that gift is present, there is possible a wise, confident treatment of intellectual and spiritual movements; people then stop saying to one another what the Wrtemberg superintendent Weber heard from the peasant Michael Hahn: How comes it that our parsons are always preaching that men ought to be converted, and, when one is converted, they cannot bear it? to which, after being silent for some time, he replied, God knows he is right! None the less mindful, however, are we still of the truth, that it is not everything claiming to be Divine that is so; as the lady Von Krdener confessed on her deathbed: Often have I taken for the voice of God what was nothing but the fruit of my fancy and my pride. Yet she was able to add: What good I have done will remain; what evil I have done, Gods mercy will blot out.
5. (1Th 5:23-24.) Peace is here properly to be taken in its fulness of meaning, Hebr. , life unimpaired (comp. , ), the full feeling of life in the strength of the atonement. With this agrees also the opposite, confusion (1Co 14:33). This peace alone makes joy possible even in suffering, and thanksgiving even in distress and affliction. But God alone brings us to the enjoyment of a true peace, not only with one another (1Th 5:13), but first in and with Himself. This comes to pass through an all-pervading sanctification. Spirit and soulthe two designations may be used indifferently, when the question is not about diversity of functions, but solely about the one and the same substance; thus stands with , Mat 10:28; and again with , 1Co 7:34 (whereas here the point is, not simply the preservation of life, but sanctification and the service of God); with (1Pe 3:18-19; 2Co 7:1) denotes the two ruling principles. But where the exact testing and sifting of the motives of action are spoken of, whether they proceed from above or from beneath, there it is said that the word of God, as a two-edged sword, pierces to the dividing asunder of soul and spirit (Heb 4:12). And so here the discourse regards the sanctifying and keeping of all mans functions. For the spirit cannot truly serve God, if soul and body continue in their natural state of estrangement from the life that is of God, but they too must (slowly, gradually, with conflict and trial, with daily mortifying of the , and yet with carefulness for the ) be drawn into the sanctifying process, and that must be inwrought into them. Otherwise our reason apologizes for sin; it savoreth not the things that be of God, but those that be of men; the conscience is lulled to sleep; the emotions and feelings of the soul sway up and down; the body is allowed to go unchecked in its wants and impulses. The whole must be changed. Very well Von Gerlach: The spirit of man is sanctified and kept, when Gods Spirit dwells in it and rules it; the soul is sanctified, when the Divinely sanctified spirit controls it, when all its feelings, all its longings and strivings, however necessary to the maintenance in man of his proper life, and to the exertion thereby of an influence also on the world around, are yet perfectly subordinated to God and the spirit. The body is sanctified, when its instincts and wants are ruled and regulated by the spirit through the soul, and its members are made altogether instruments of holiness. It might seem as if in the sanctification of the spirit the sanctification of the soul and the body were already included. But it is of importance that the latter also is mentioned here and frequently, to guard us against the dangerous error, that possibly the spirit might serve God, whilst the soul and the body persist in serving sin.The Apostle here, as throughout the entire Epistle (1Th 1:10; 1Th 2:19; 1Th 3:13; 1Th 4:15), directs our view toward the coming of the Lord. Then only will the true judgment be held, as never once before the private conscience (1Co 4:3-5).
No peace, therefore, with sin! In order to our standing in that judgment, we need to place our reliance not on ourselves, but solely on the faithfulness of God. Having begun His work in us, He will also perfect it (Php 1:6; 1Co 1:9; 1Co 10:13; 1Pe 1:5). Human exhortations and resolutions, necessary as they are, and though an emanation from Gods faithfulness, an instrument in His hand, an occasion of growth in a varied experience, yet do not carry within themselves the guarantee of success. Only that which the grace of God supplies is a pledge of the greater gift: He will not forsake His own work. This alone secures for us the possibility of reaching perfection. Am I already holy? perfectly holy? who would dare to make such an assertion, in presence of Php 3:12; Jam 3:2; 1Jn 1:8-10? and still we are not at liberty to indulge ourselves in a comfortable repose. Certainly the last text shows us, how little 1Jn 3:9 is to be explained in the sense of a frightfully erroneous perfectionism. Even the maturest Christians, when dying, draw their comfort from the thought, not how holy they are, but that they are in Christ. The holiness of the Saviour covers their sins and imperfections. But this new garment consumes the old man. Faith, which, apprehended by Christ, apprehends Christ [Php 3:12], is no idle amusement of vain hopes, but a going forth out of ourselves, and a casting of ourselves with all our powers on Christ. To be kept in Christ with spirit, soul, and body, that is to be kept indeed. The man who stands there is not yet, it is true, perfectly holy, but that is the point, nevertheless, toward which he will strive heartily. Such is the evangelical doctrine of perfection. On the certainty of salvation, comp. the Apolog. Beitrge of Gess and Riggenbach, pp. 230233.
HOMILETICAL AND PRACTICAL
1Th 5:12-13. Heubner: Paul beseeches. A sentiment of cordial esteem and gratitude is something so tender, that it does not at all admit of the coercion of a command; especially esteem for our teachers.Berlenburger Bibel: What the Holy Spirit might command, for that He beseeches and implores.The same: Know them; that it may not be said: They knew nothing of Joseph.Who labor amongst (or on) you; Zwingli: Non enim est otiandum, non stertendum. Et labor arduus est, prdicare verbum Dei.Calvin: From the number of masters must be excluded all slow bellies [Tit 1:12].Berlenburger Bibel: Teachers are not called to laziness, nor yet to an animal (mere outward bodily) activity. Spiritual labor is the souls earnest painstaking, wrestling, and searching, not only for ones self, but for others; a laboring in prayer and patience (comp. 2 Corinthians 11; also Col 1:29; Col 2:1; Gal 4:19).Heubner: Teachers desire to make something of men; this labor is a great thing; but it is not always recognized as such.To choose laboring for souls as ones exclusive calling is a service that requires effort, and in which at the same time the heart of faithful labor shuns admeasurement.Calvin: It is not in vain that these marks are noted; by them believers are to distinguish the true pastors.Chrysostom has already very unapostolic effusions on ill-will towards the priests, through whom alone we receive admission to the kingdom of heaven and its tremendis mysteriis.Heubner: To misapprehend those who wish us well, and to frustrate their labor, brings us sensible damage.Berl. Bib.: The labor divided into presiding and exhorting.If thou observest defects in the presidents, do not withdraw from them thy loving intercession.To preside is not to domineer (1Pe 5:3; 2Co 1:24).The same: To preside is to lead the way, not haughtily to tyrannize.A legitimate presidency is exercised in the Lord, therefore not in ones own name. It is subject to the trial of spirits. But the presidents are not merely the mouths by which the church speaks; they serve the church as belonging to Christ; they serve Christ in it.Admonition is not the pleasantest duty, but the severest.The same: Presidents must learn to have zeal with knowledge, to correct with wisdom, to rebuke in love.The same: Exhortation includes all Divine methods of admonition, encouragement, excitation. It is the particular application of the word to this and that person; not merely publicly, but in private.
Heubner: The love of an honest teacher has no price; only warm love is its worthy reward.
Diedrich: Quarrels and divisions easily, occur, when the preachers office is not honored.On the other hand, where there is a tendency to strife, there the warnings of the presidents are disregarded.[Vaughan: Subordination is peace.J. L.]
[M. Henry: Ministers should rather, mind the work and duty they are called to, than affect venerable and honorable names they may be called by.J. L.]
[Lectures: Christian liberty not an anarchy.All Church organization finds its warrant, vitality, and blessing in Christ. The whole relation of pastor and people grows out of their joint relation to Him.Thiersch: The Church, although composed of members who are all called to be filled with the Holy Ghost, has yet been from the beginning not mere Spirit, but the very Body of Christ, in which every part has that place and duty which have been assigned to it by God, and no other. The Church is the most perfect of all organizations, and Christianity the completion of all ordinances.J. L.]
1Th 5:14. Heubner: It is the duty of all to further the teachers work, and to take part in his cares.Rieger: There is nothing more unhandsome, than when one will be everything, and is afraid of missing aught through the co-operation of others; whatever God grants to another to perform, that we ought to enjoy as really a common good.Zwingli: It is the duty of all to exhort one another, and so much the less to be displeased, when others perform it.By no means should we leave exhortation to teachers, and ourselves maintain a sluggish peace. It is not to maintain peace, when no one dares to say aught, and no one allows aught to be said to him. True peace exists, only where the truth sanctifies all.Every one is known by his neighbors better than by his minister, from whom much is concealed.
Calvin: Remedia morbis sunt accommodanda.Heubner: It is truly a Christ-like work [ein wahres Jesuswerk], to interest ones self in souls for which others regard labor as lost. Rude persons, who will submit to no order, need earnest correction, reproofs, challenges; faint-hearted ones, the class opposite to the rude, despondent, never satisfied with themselves, need comfort; the weak, failing often, doing their part imperfectly, need help and support; every man needs patience, because every man has something about him that others find troublesome and repugnant.The sooner exhortation is given, the easier it goes.To comfort may prove wearisome, especially when what is desired is not the evangelical comfort, to be still under the hand of God.Calvin: When with one or two attempts at consolation we do not reach our end, we easily become annoyed.Berl. Bib.: We must not take on airs with the lowly, but put ourselves on their level.Those weak in understanding, faith, love, inclination to holiness, we must so much the less abandon to themselves.Patience is not indifference, for it endures what it recognizes as evil; therefore is it a grace, to be able to be patient (1Pe 2:19).56 Impatience is weakness.Starke: This Divine disposition (to be slow to wrath) we too should have in ourselves; as a fruit of the Spirit (Gal 5:22).Every Christian has yet his faults; what is there in me that others have to bear (Eph 4:32)? Let us therefore exercise patience towards the members of our family, and not merely towards strangers; towards those in a humble position, and not merely towards the eminent.
1Th 5:15. Heubner: It is the duty of Christians to maintain the spirit of love in the Church, and destroy all seeds of bitterness.Eye for eye, tooth for tooth, is a principle of Divine justice; but selfishness would execute it in an arbitrary style.Starke: To requite good with evil is devilish; to requite evil with evil is heathenish.; to requite good with good is commendable; to requite evil with good is Christian.Chrysostom: What harm can be done to the man, who is able even to requite evil with good? Whereas the bee, along with its sting, parts with its life.Abigail knew how to warn David. Zinzendorf said, that his chief aim was to love those who injured him.
1Th 5:12-15. Stockmeyer: The Apostle is concerned about two things, that there be mutual exhortation, and that peace be maintained. Both are important; both must go hand in hand. Neither should be a hindrance in the way of the other. The one can prosper only when the other does; and the welfare of the Church, only when both are duly regarded.
1Th 5:16. Heubner: The Christian is always under the cross, and always in joy. Christianity the way to true gladness. But the gladness of a Christian is inward, deep, silent. And the path to this gladness lies only through sorrow. Res severa verum gaudium.There is much sorrow in the world; but it is only true mourning that is blessed (Mat 5:4). The work of Gods grace is the most glorious that can gladden the heart of man. Joy likewise belongs to the fruit of the Spirit (Gal 5:22).Rieger: We may even be assailed by a variety of fortune; only the foundation of hope, as the proper source of Christian joyousness, should under all changes remain the same.Berl. Bib.: Many suppose that there is not in the world a more wretched, unhappy man than a true Christian; in this way the devil disheartens people.But prayerful joy alone is true joy.[Barrows Sermon on this text opens thus: Rejoice evermore! O good Apostle, how acceptable rules dost thou prescribe! O gracious God, how gracious laws dost Thou impose!See also a Sermon by Dr. Donne, and four by Dr. Gale.J. L.]
1Th 5:17. Zwingli: True prayer is the lifting of the heart to God, not empty, wordy babble.Luther, in Starke: The whole life of a genuine Christian goes on continually in prayer. For, though he is not constantly moving his lips or multiplying words, yet the heart, like the artery and heart in the body, goes on beating unceasingly with sighs, and the more that blows, vexation, and distress become severely afflictive and urgent, with so much the greater force does this sighing and praying proceed, even orally, so that you can as little find a Christian without prayer as a living man without a pulse, which stands never still, though the man is sleeping or doing something else, and he is not aware of it.Rieger: To pray without growing weary, without yielding to hindrances, without despairing of the salvation of God, is to pray without ceasing. All sayings of Scripture must be reduced to practice also in that Spirit by whom they were uttered; under whose auspices we never take aim too high, nor is any indulgence given to the sluggishness of the flesh.When you do not at once receive the thing prayed for, do not therefore give over; hold on (Rom 12:12).Berl. Bib.: Four great hindrances to prayer: 1. too much outward business uncommanded by God; 2. too little subduing of the body; 3. too little privacy; 4. too great slothfulness.The same: If thou wouldst not cease to pray, cease not to desire. The fervor of love is the cry of the heart. [Augustine, as quoted by Wordsworth: Continuous desire is continuous prayer. If you cease to desire, you are dumb, you have ceased to pray.J. L.]Kndig (in the Erfahrungen am Kranken- und Sterbebette, p. 218) does not allow the validity of the complaint: I cannot pray; as you have complained thus to me, a man, you can just as certainly sigh to God, and say: Alas, O God, I can no longer pray! and so you are already engaged in prayer.[See two Sermons by Barrow on this verse.J. L.]
1Th 5:18. That man is very unthankful to God, to whom the righteousness of Christ and the hope of eternal life are not of so much consequence, that he can rejoice in the midst of sorrow. Thanksgiving is a bridle on our desires. We are indeed permitted to pray earnestly, yet so that Gods will be dearer to us than our own.Rieger: One finds always occasion for thanksgiving, when we learn to understand how even that which, seems adverse is thus well, arranged for the quelling of the flesh and its disposition, and for the relief of the Spirit.Berl. Bib.: The best thanksgiving is expressed in obedience, so that we again present to Him all that we have received from Him.Chrysostom: Hast thou suffered some evil thing? Why, if thou dost so choose, there is nothing evil in it. Give God thanks, and then it is changed into a blessing. With Chrysostom it was an axiom: There is but one calamity, sin. And after many sorrows he died with the words: God be praised for everything! [ ]To the thankful there is ever imparted an increase of blessing, Psa 50:2357 [A beautiful hymn on this verse by Mrs. Meta Heusser, see in Schaffs German Hymn-Book, Philad. 1859, No. 30.]
1Th 5:16-18. Stockmeyer: In what way may we attain to the ability of complying with the summons to be always joyful? The will of God is first of all, that thou too shouldst be in Christ. Then hast thou God for thy Father; then is thy whole life in God and with God, with a heart that ever prays, that is, is ever directed toward God. Then art thou joyful in God (Psa 73:25 sqq.), though not always triumphing aloud. When in the very depths of the soul is a still unreconciled conscience, no man can be truly glad; but let the peace of God dwell in the hearts depths, and it is possible for thee, as a child of God, to weep as if thou wept notto be sorrowful, and yet always rejoicing. 2. But how shall we attain to this sure and constant communion through Christ with God? There are very many interruptions to the course of our prayers; pleasure and sorrow find us often unprepared. Now even that must incite us to prayer, and also to thanksgiving. If still unable to give thanks for everything, we may nevertheless in all things, at least for the earlier blessings already received; not as if all that was to go for nothing; till we learn also to give thanks even for chastisement itself. But especially is that, which God in Christ has done in thee, worthy of the loftiest praise. To be still uncertain as to our gracious state is a heart-trouble, sorer than all suffering. Whereas to have found mercy makes temporal afflictions light. We perceive also how little salutary would be a time of undisturbed prosperity, in which the heart would become corrupted and ever more greedy. Not till sin and infirmity lie wholly behind us, will our whole life be everlasting devotion and unspeakable joy.Comp. Paul Gerhardts Hymn, Nicht so traurig, nicht so sehr, &c.
1Th 5:19. Sthelin: The Holy Spirit in His gracious workings is quenched by the pious against their will through carelessness, so that the light of joy and strength declines in them, and they have to rekindle it with ardent sighs; but the ungodly suppress the Holy Spirits knocking by wanton resistance.Berl. Bib.: Check the power of the Spirit neither in yourselves nor in others. By dissipation amongst vanities we quench the Spirit in ourselves. We should always resist ourselves rather than others.Rieger: In things of the Spirit we do not exercise as much reasonableness as in the affairs of civil life, where we know how to turn to use the gifts and intelligence of every citizen; whilst in spiritual things, on account of the apprehended abuse, we attempt an utter extinction.Von Gerlach: One main cause of the decay of our Church is, that the activity of the laity, the manifestation of the gifts vouchsafed to them for the common advantage, has no regular sphere of operation (comp. 1 Corinthians 14).There the life is contracted and withered.
1Th 5:20. Heubner: Prophesyings are, strictly speaking, considered by the Christian; he is not a sceptic, nor an unbeliever, but neither is he credulous.Prophets appear even along with the written word; only not in opposition to it; they are rather those in whom the word becomes living, and through them also for others. The Reformers were the prophets of their century; Spener one of those of the century that followed. Nor was there wanting to them also the stamp of the hatred which they had to endure (Mat 5:11-12).Berl. Bib.: We should duly regard the manner in which God works wondrously even in novices, and give the glory to Him alone.
[On 1Th 5:16-20 Bishop Beveridge has Brief Notes, and a Sermon on 1Th 5:18.J. L.]
1Th 5:21. Zwingli: Prove all things; that holds good of things that are still doubtful, and respecting which the judgment is still unsettled.Berl. Bib.: It is one thing, to prove; another, to destroy. For the trial there is needed the Spirit of God, and a humble mind, that will bend and bow.Whatever novelty presents itself is to be proved by the already authenticated gospel. We are required to discern, not only ungodly spirits, but likewise human admixtures with the truth. We are to allow ourselves to be proved by the Spirit of God (Psalms 139). Human reason judges differently in different individuals, so long as we are unenlightened (1Co 2:14); the Apostles exhortation is directed to such as stood in the faith.
[Benson: What a glorious freedom of thought do the Apostles recommend! And how contemptible in their view is a blind and implicit faith!Waterlands Sermon on this verse: I. Care and discretion in choosing; II. Firmness and steadiness in retaining.J. L.]
1Th 5:22. Verum index sui el falsi.Heidelberg Catechism, Quest. 1Th 114: (We should) with earnest purpose begin to live, not only according to some, but all, the commandments of God.Stockmeyer: Shun evil of every kind, even when there is no intention of evil; when it is not a lie, but an error; even when it is found in an otherwise well-enlightened, respectable, beloved person; even when it is proposed in connection with what is true and good; even when it has much that is plausible and attractive. Whatever conflicts with the word of God is of evil, let it seem never so obvious.
1Th 5:23. Without peace no sanctification [Charnock: God is first the God of peace, before He be the God of sanctification.J. L.], without sanctification no peace.Rieger: Man can indeed do nothing without God; but God also will do nothing without man, and the proof of his obedience at every step.Starke: Blessed the man, to whom God is a God of peace in Christ, and not a God of vengeance out of Christ.58The God of peace has thoughts of peace toward us.Rieger: Peace with God is first of all the atonement, effected on the cross by the blood of Jesus, and received by us in faith. But here the idea is still broader, and embraces likewise everything whereby God holds us in subjection to Himself, so that all striving and cavilling against God ceases, and on the contrary everything in man submits itself contentedly under God, passes under the easy yoke of Christ, is kept by a cheerful and willing spirit to a joyful life according to the will of God, and so peace with God and in God rules in the heart. This God of peace, drawing us thus entirely to Himself, by the very same means sanctifies us. For truly our sanctification is the willing and contented surrender to God, to His will and service, and cleaving to Him forever.This requires on our side pursuit and effort, but in the strength which God furnishes (Php 2:12 sq.). Therefore, no peace with sin, not even with any favorite sin; entire sanctification is the aim.Berl. Bib.: By the fall we are wholly corrupted; the sanctifying process would take possession of us wholly. Presently we are afraid that we may become too holy.[Bishop Wilson: spirit, soul, body. All these have been defiled, and all must be regenerated.J. L.]
1Th 5:24. Bengel: In this brief word is contained the sum of all consolation.Berl. Bib.: We must not rest in the best of rules, but betake ourselves to God Himself. Otherwise an idolatry grows out of the rules.
[Vaughan: God not only speaks, but will do. With Him words are never disjoined from deeds, nor promises from their performance.J. L.]
1Th 5:23-24. Stockmeyer: From the Apostles benediction, as earnest as it is comforting, we may see that the question concerns a thorough sanctification; 1. What is it? Not a superficial transformation here and there, but a renovation of our entire nature; 2. Why is it so highly necessary? Because that will be the subject of inquiry and judgment on the day of judgment and decision of our eternal destiny; 3. How is it possible? Not in our own strength; nor are we referred to ourselves, where we should find only weakness and corruption, but to the steadfast, gracious will, and the thoughts of peace, of Almighty God.[Irenus, in Wordsworth: What reason had the Apostle to pray for a perfect preservation of those elements (soul, body, and spirit), unless he knew the reunion of all three, and that there is one salvation for them all? They will be perfect, who present all three blameless to God.J. L.]
Footnotes:
[26]1Th 5:12[; transitional, or with a slightly adversative suggestion of the special urgency of this particular precept.J. L.]
[27]1Th 5:12.[ (Sin. A.: ), stand before; Germ, vorstehen.J. L.]
[28]1Th 5:13.It is of no consequence, as regards the sense, whether we read with the Elzevir (also Sin.) , or- (with B. D.1 F. G.). [Lachmann, Tischendorf, Alford, Ellicott.]
[29]1Th 5:13.The codd. A. B. D.3 E. K. L., many minuscules, Copt, Goth., &c., give ; but Sin., D.1 F. G., Syz., Vulg. cum eis, &c., ; Sin., prim manu, even , (the corrector cancels .J. L]. See the exposition.
[30]1Th 5:14.[; opposed perhaps to the idea, that peace (1Th 5:13) was to be sought at the expense of purity and mutual fatihfulness, or that the duty of admonition was confined to church officers (1Th 5:12-13).J, L.]
[31]1Th 5:14.[; the same word as in 1Th 5:12; 2Th 3:15; &c.J. L.]
[32]1Th 5:14.[; Revision: The only instance of in the N. T., as our Second Epistle contains the only instance also of the kindred verb and adverb. E. V. margin; comp. 2Th 3:6-7; 2Th 3:11.J. L.]
[33]1Th 5:14.[; comp. 1Th 2:11, Critical Note 22.J. L.]
[34]1Th 5:14.[. Revision; Another N. T. , though common in the Sept.J. L.]
[35]1Th 5:14.[. Comp. E. 1 Thessalonians 5 :2Pe 3:9; 1Co 13:4. The noun is almost always in our Version longsuffering.J. L.]
[36]1Th 5:15.[ .] Before B. K. L. Sin.2 [most of the cursives, Tischendorfs later editions, Alford, Wordsworth) give ; hut it is wanting in Sin.1 A. D. E. F. G., versions, [Scholz, Schott, Lachmann, Ellicott.The of Sin,1 was corrected in Sin.2J. L.]
[37]1Th 5:18.[ Revision Lachmann alone reads J. L.]
[38]1Th 5:18.[ (Sin.1; )=one part of the Divine will; comp. 1Th 4:3.J. L.]
[39]1Th 5:21. after is given by most of the uncials [and critical editors; Riggenbach brackets it]: it is wanting only in A. Sin.1, Copt., Syz., &c. See the exposition.
[40]1Th 5:22.[ . Sec the exposition.J. L.]
[41]1Th 5:23.[ . Comp. 1Th 3:11, Critical Note 8, and the foot-note to Exeg. Note 9; also here Exeg. Note 6.J. L.]
[42]1Th 5:23.[ (found again at Jam 1:4; here belongs to the predicate) . On this last word it is remarked in my Revision of Judges 1 : The verb occurs 75 times in the N. T…..and in E. V. Isaiah 58 times rendered to keep; only here and 1 Thess. 1Th 5:23, to preserve. Wherever, as in this verse, it is used of believers, I prefer to translate it to keep, not so much on the general ground of uniformity, as on account of the large use of that term in the same connection in our Lords high-priestly prayer (John 17). The present safety of the Church is the Fathers answer to the Son.J. L.]
[43][Ellicott: To know, regard, recognize fully. No instance of a similar or even analogous usage has, as yet, been adduced from classical Greek.Revision: Be not strangers to themtheir calling and worktheir necessities and trials. What follows in 1Th 5:13 would be the result of the knowledge. There is no need, therefore, of straining the common meaning of the verb into acknowledge, recognize, care for, take an interest in, regard with favor, reverence, &c., as is commonly done in the commentaries, versions, and lexicons. The other ordinary references, in behalf of this alleged Hebraism in the use of , will be found on examination to be, very often at least, delusive. Indeed, the Hebrew itself is frequently misinterpreted in the same direction.J. L.]
[44][And so Lnemann, Ellicott;but the accuracy of the remark depends on the real import of .J. L.]
[45][Bengels own Latin: Quisque custodiat et se et alterrum. Lsus, qui in fervore est, nimium videt; ergo proximi videre debent.J. L.]
[46]Only Lachmann reads J. L.]
[47][Ellicott would apply it more restrictedly to those who had the special gift of the discernment of spirits. But the limitation is not in the text, nor is it required. The church might properly be exhorted to do as a church what she was enabled to do effectively in the exercise of her own special endowments.J. L.]
[48][So the great majority of the best interpreters. See Revision.J. L.]
[49][Alford (Webster and Wilkinson): seems to refer to the entireness of sanctification, which is presently expressed in detail.=. Ellicott: The aspect of the former word is (here especially) mainly quantitative, of the latter, mainly qualitative.J. L.]
[50][Ellicott in like manner thus: The adverbial predication of quality, appended to , involving that of quantity.J. L.]
[51][Such pleonasms, however, are common enough with Paul; comp. especially Eph 1:4, .J. L. ]
[52][This, again, restricts the altogether to the human and less important elements in the .J. L.]
[53][The presbyters whom James speaks, of are not represented as in regular attendance on the sick, hut as called in on an emergency for the performance of their appropriate ecclesiastical functions; and besides, the article shows that the body of presbyters, as such, is intended, and not any supposed inferior class.That the deacons were at any time regarded as presbyters is an utterly arbitrary suggestion, though made by others before Gundert (see Mosheims Historical Commentaries, Cent. I. 37), and is, indeed, at variance with all the indications of the New Testament.J. L.]
[54][But to say that in the. Church of Ephesus there existed a plurality of diocesan or monarchical bishops, or that Paul left Titus in Crete to ordain, a number of such functionaries in every city, would he self-evidently absurd.J.L]
[55][The most natural inference from 1Ti 5:17 is, that at the time when that Epistle was written there were elders who ruled, hut did not teach, and who, if they ruled well, were to be accounted worthy of double honor; while this honor was especially due to those of the elders, who, whether by a higher official appointment, or by agreement amongst the elders themselves, not only ruled, and ruled well, but labored also in the word and doctrine; just as on the very same principle it might be said, that double honor was still more emphatically due to such elders of the Church Catholic, as discharged also apostolic functions (1Pe 5:1). The other text, 1Ti 3:2, when taken in connection with all the texts which demonstrate the identity of the bishop and presbyter, can prove nothing more than that at this period the former title was confined to the teaching presbyters.J. L.]
[56][ , …J. L.]
[57][According to Luthers version: Wer Denk opfert, der preiset mich; und da ist der Weg, dass ich ihm zeige das Heil Gottes.J. L.]
[58][It is a still more serious thought, that as the God of vengeance, no less than as the God of peace. God is in Christ; Joh 5:22; Act 17:31; Rev 19:11-21; &c.J. L.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(12) And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; (13) And to esteem them very highly in love for their work’s sake. And be at peace among yourselves. (14) Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (15) See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. (16) Rejoice evermore. (17) Pray without ceasing. (18) In everything give thanks: for this is the will of God in Christ Jesus concerning you. (19) Quench not the Spirit. (20) Despise not prophesyings. (21) Prove all things; hold fast that which is good. (22) Abstain from all appearance of evil. (23) And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
We have much subject for the most interesting meditation and improvement, contained within these verses. But the several heads of discourse dwelt upon, are too plain to need a Comment. The love and affection to be shown to faithful ministers, in an esteem for their persons, and yet more for their doctrines; the rebuke to be manifested to the unruly; the forbearance of returning evil for evil; and the earnestness of following everything that is in conformity to the Gospel of Christ: these are so blessedly set forth by the Apostle, as to supersede the necessity of adding any further observations in this Poor Man’s Commentary. Unless, indeed, it be, to beg of God for grace, both to the Writer and Reader, that we may be eminent in the exercise of such things.
And I beg the Reader to notice with me, how earnestly the Apostle follows up his several exhortations, in recommending that holy joy of the Spirit, which a truly regenerated child, conscious of his personal interest in the Covenant of grace is justly entitled to. And those who feel the sweet teachings of God the Holy Ghost, will most earnestly desire both to rejoice and to pray, and never quench those motions of God the Spirit, but to abound in hope, and joy, and peace, in believing, that both his prophecies, and his blessings may have an abiding influence in their hearts.
I detain the Reader over that verse in which Paul considers our nature as compounded of spirit, soul, and body. It is well known, that we are generally supposed to be composed but of two principles, namely, soul and body. But, certainly, the Apostle is correct, for there are three. By the spirit is meant that immortal part, which, in consequence of the Adam-nature fall, is dead in trespasses and sins, but by the Holy Ghost, in every child of God, is quickened to a new and spiritual life. And being part of Christ, can die no more, but is holy and without blame in Christ forever. The soul, as it is called here by the Apostle, is that thinking faculty which man hath in common with some other animals of the inferior creation, concerning which the Psalmist speaks, that in that very day when the breath of man goeth forth, he returneth to his earth, and his thoughts perish. Psa 146:4 . And the body, it is hardly necessary to observe, is the mere mass of flesh and bones. Hence, by this view of our nature, the great doctrines of grace are seen in the clearest manner. The spirit, which in a state of unrenewed nature, like all the mass of Adam’s race, is dead in trespasses and sins; when, (as in the instance of every child of God,) it is regenerated and born again, is made a partaker of the divine nature; the Holy Ghost, by that sovereign act, hath, according to his divine power, given unto us all things that pertain to life and godliness. 2Pe 1:3-4 . So that this new-born babe in Christ is born perfect in all his parts; and in respect to the spiritual life imparted, is as holy as it ever can be in heaven. Grow it will in grace, as a new-born child grows in nature. But like a child in nature, it will have no other nature, but the same forever in which it is new-born. It is born again, (saith an Apostle,) not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. 1Pe 1:23 . But the thinking faculty, which Paul here calls the soul, and the body which is nothing but flesh and bones, these are never renewed during the whole time-state of the Church below; but, as Paul himself found in his own experience, and groaned under the daily burden thereof, they form a body of sin and death. Rom 7:18 to the end. Yet, notwithstanding the unrenewed state of the thinking faculty and the body, the whole man being in the Covenant of grace, spirit, soul, and body are included in the great purposes of redemption. And, hence, Paul prays that the whole spirit, soul, and body of God’s children, be preserved blameless, unto the coming of our Lord Jesus Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;
Ver. 12. And we beseech you, brethren ] Do not so exhort and edify one another as to think that now the public ministry is no further useful or needful. Let your pastors have all due respect, be your gifts never so eminent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 24 .] Miscellaneous exhortations, ending with a solemn wish for their perfection in the day of Christ .
Fuente: Henry Alford’s Greek Testament
12, 13 .] In reference to their duties to the rulers of the church among them . The connexion ( , a slight contrast with that which has just passed) is perhaps as Chrys., but somewhat too strongly , , , , . . Rather, as the duty of comforting and building up one another has just been mentioned, the transition to those whose especial work this is, is easy, and one part of forwarding the work is the recognition and encouragement of them by the church.
Fuente: Henry Alford’s Greek Testament
12 .] in this sense is perhaps a Hebraism: the LXX (in ref. Prov.) express by . The persons indicated by , , and , are the same, viz. the or : see note on Act 20:17 ; Act 20:28 . . is among you , not as Pelt, al. ‘(bestowing labour) on you.’
, as the element in which, the matter with regard to which, their presidency takes place: = ‘in divine things:’ , . Thl.
Fuente: Henry Alford’s Greek Testament
1Th 5:12-22 . General instructions for the church.
Fuente: The Expositors Greek Testament by Robertson
1Th 5:12 . These are not officials but simply local Christians like Jason, Secundus, and perhaps Demas (in whose houses the Christians met), who, on account of their capacities or position, had informally taken the lead and made themselves responsible for the welfare and worship of the new society. The organisation is quite primitive, and the triple description of these men’s functions is too general to permit any precise delineation of their duties ( cf. Lindsay’s The Church and the Ministry in the Early Centuries , pp. 122 f.). denotes the energy and practical interest of these people, which is further defined by (a term with technical associations, to which is added in order to show that their authority rests on religious services) and (= the moral discipline, perhaps of catechists, teachers and prophets). An instinct of rebellion against authority is not confined to any one class, but artisans and tradesmen are notorious for a tendency to suspect or depreciate any control exercised over them in politics or in religion, especially when it is exercised by some who have risen from their own ranks. The community at Thessalonica was largely recruited from this class, and Paul, with characteristic penetration, appeals for respect and generous appreciation towards the local leaders.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Th 5:12-22
12But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13and that you esteem them very highly in love because of their work. Live in peace with one another. 14We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. 15See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. 16Rejoice always;17 pray without ceasing; 18in everything give thanks; for this is God’s will for you in Christ Jesus. 19Do not quench the Spirit; 20do not despise prophetic utterances. 21But examine everything carefully; hold fast to that which is good; 22abstain from every form of evil.
1Th 5:12 “brethren” This is often used by Paul to show a transition to a new subject (cf. 1Th 4:13; 1Th 5:1), though not always (cf. 1Th 5:14; 1Th 5:25-26). Here it shows that Paul was addressing the whole church.
NASB”appreciate”
NKJV”recognize”
NRSV”respect”
TEV”to pay proper respect”
NJB”be considerate”
This is a perfect infinitive, literally “to know,” used in the sense of “to appreciate,” “to show people respect,” “to acknowledge the value of” or “know the value of.” Believers must respond appropriately and respectfully toward God-called leadership (cf. 1Co 16:18; Php 2:29; 1Ti 5:17).
NASB”those who diligently labor amongst you”
NKJV, NRSV”those who labor among you”
TEV”to those who work among you”
NJB”those who are working amongst you”
This term for “labor” means “strenuous effort” (cf. 1Co 16:16). This entire section seems to refer to an attitude problem in the church toward its leadership.
1. “who diligently labor among you” (present active participle)
2. “who have charge over you” (present middle participle)
3. “who give you instructions (present active participle). There is one article in the Greek text followed by these three descriptive phrases, all of these participles refer to leadership.
“have charge over you in the Lord” This is literally “to be set before.” They will give an account to God for their ministry (cf. 1Co 3:10-17; Heb 13:17).
“give you instruction” This is literally “put sense into.” It is usually translated “to admonish the unruly.”
1Th 5:12-22 There is a series of fifteen present imperatives urging believers to live appropriately in a fallen world on the verge of destruction. Our godly lives should point lost people to Christ.
1Th 5:13
NASB, NKJV,
NRSV”esteem them very highly in love”
TEV”Treat them with the greatest respect and love”
NJB”Have the greatest respect and affection for them”
The verbal is a present infinitive which emphasizes continuing personal action. The adverb is a triple compound term used three times by Paul (cf. Eph 3:20; 1Th 3:10). Believers should respect their leaders (cf. 1Co 16:18; Php 2:29; 1Ti 5:17). See Special Topic: Paul’s Use of Huper Compounds at Gal 1:13.
“because of their work” Leadership is a gift from God (cf. Eph 4:11-13). When He assigns the task, He honors the task, not necessarily the person who receives it. The term translated “work” in 1Th 5:13 is different from the one in 1Th 5:12. This hard working group of leaders may have been contrasted with those who refused to work (cf. 1Th 5:14 and 2Th 3:6-11).
“Live in peace with one another” This is a present active imperative, a continual command for believers and a common NT appeal (cf. Mar 9:50; Rom 12:18; 2Co 13:11). This reflects a common problem in the churches. Christianity embraced men and women from many differing backgrounds (cf. Rom 14:1 to Rom 15:13; 1Co 8:1-13; 1Co 10:23-33).
1Th 5:14 “brethren” This verse could refer primarily to the leaders (cf. 1Th 5:27), but the things mentioned would apply to all believers. This is also true of 1 Timothy 3. New Testament Christianity does not make a distinction between “clergy” and “laity.” We are all God-called, Spirit- gifted ministers of Jesus (cf. Eph 4:11-13). Within this family of gifted ministers God does choose leaders!
NASB”admonish the unruly”
NKJV”warn those who are unruly”
NRSV”to admonish the idlers”
TEV”warn the idle”
NJB”warn the idlers”
This begins a series of present imperatives, denoting continuous or habitual action. There are fifteen imperatives in 1Th 5:12-22. This one could have one of two meanings: (1) a military term for disorderly conduct; or (2) used in the Koine Greek papyri from Egypt for “idlers.” The latter connotation fits the context of this letter better (cf. 2Th 3:7-16).
NASB, NRSV”encourage the fainthearted”
NKJV”comfort the fainthearted”
TEV”encourage the timid”
NJB”give courage to those who are apprehensive”
A present middle (deponent) imperative, this is literally, “little-minded.” The KJV has “feeble-minded,” but it is really used in the sense of “fainthearted” or “little-faithed” (cf. Rom 14:1 to Rom 15:13; 1 Corinthians 8; 1Co 10:23-33). It may be an allusion to Isa 35:4 in the Septuagint.
“help the weak” This present middle imperative is used in the sense of weak in body and/or mind. This may designate the same type of Christian as characterized in Rom 14:1 to Rom 15:13 (i.e., 1Co 8:7; 1Co 9:22) or it may refer to a physical problem.
“be patient with everyone” This is a present active imperative. It is a command to continually be longsuffering, not short-tempered (cf. 1Co 13:4; Eph 4:2). This is directed to both leaders and people. It also gives us a window into the problems of the early church.
There are two Greek terms translated “patience”: (1) makrothomia and (2) hupomon. They are listed together in 2Co 6:6; Gal 5:22; Col 1:11; 2Ti 3:10. The first one is used in this text. It can refer to a characteristic of God (cf. LXX of Isa 57:15; Rom 2:4; Rom 9:22; 1Pe 3:20; 2Pe 3:9). Believers are to emulate the character (image) of their Father.
It is also used of patience with (1) something, cf. Heb 6:12; Jas 5:7-8 or (2) someone. cf. Mat 18:26; Mat 18:29; 1Co 13:1; 1Th 5:14; Jas 5:10. This is evidence of spiritual maturity and Christlike living.
1Th 5:15 “See that no one repays another with evil for evil” This is another present active imperative (cf. Mat 5:44; Rom 12:17-21; 1Pe 3:9). Believers must respond differently than unbelievers. Believers should act in love, not react in anger. Difficult and unfair situations are often the most effective witnessing opportunities.
NASB”always seek after that which is good”
NKJV”always pursue what is good”
NRSV”always seek to do good”
TEV”at all times make it your aim to do good”
NJB”you must all think of what is best”
This present active imperative is rendered literally “continue to pursue good” (cf. 1Th 5:21; Rom 12:9). The term “good” here is agathos, which usually emphasizes a moral quality. But one wonders how this relates to the next phrase “for one another and for all people.” The term kalos (good or beautiful) is used in 1Th 5:21. There is a large semantic overlap between these two terms in Koine Greek. Is there meant to be a distinction? Both immediate contexts refer to “evil” (cf. 1Th 5:15 a, 22). 1Th 5:15 relates to Christian actions toward believers and non-believers (all men), but 1Th 5:21 relates to analyzing Christian leaders or gifts. I am currently thinking that they are synonymous. There was a simplification in grammar and vocabulary occurring in Koine Greek in Paul’s day. For a good discussion of kalos see William Barclay’s New Testament Words pp. 151-161.
“for one another and for all people” This is much like 1Th 5:14; 1Th 3:12. Believers must put the good of the community above personal benefit (cf. Rom 12:10; 1Co 12:7; Php 2:1-5). How believers treat other believers should be generalized to the way they treat nonbelievers also (cf. Gal 6:10).
1Th 5:16 “Rejoice always” This present active imperative is the theme of the book of Philippians (cf. Php 2:18; Php 3:1; Php 4:4; Php 4:10). It is a world-view based on our relationship with Christ and our covenant relationship with other Christians, not on circumstances (cf. Rom 8:31-39).
1Th 5:17 “pray without ceasing” Another present middle (deponent) imperative, this must refer to lifestyle prayer, a moment by moment fellowship with God (cf. 1Th 1:3; 1Th 2:13). Paul sensed a need for prayer and believed it affected his ministry (cf. 1Th 5:25; Eph 6:18-19; 2Th 3:1).
1Th 5:18
NASB, NKJV”in everything give thanks”
NRSV”give thanks in all circumstances”
TEV”be thankful in all circumstances”
NJB”for all things give thanks to God”
This is another present active imperative. Circumstances must not dictate our thanksgiving or our joy (cf. Rom 8:26-39; Eph 5:20). Remember that thanksgiving should flow not “for all things,” but “in all circumstances.” See Special Topic: Paul’s Praise, Prayer, and Thanksgiving at Gal 6:18. See SPECIAL TOPIC: THANKSGIVING at 1Th 1:2.
“God’s will” This is literally “a will of God” like Eph 5:17. The will of God is that fallen mankind believe in Christ (cf. Joh 6:29). After this there are several “wills” of God. One is to rejoice and give thanks even during persecution and conflict. See Special Topic at 1Th 4:3.
1Th 5:19
NASB, NKJV,
NRSV”Do not quench the Spirit”
TEV”Do not restrain the Holy Spirit”
NJB”Never try to suppress the Spirit”
1Th 5:19-20 are present active imperatives with the negative particle, usually meaning stop an act in process. The Williams translation has “stop stifling the Spirit.” The five imperatives of 1Th 5:19-22 must go together. The first two negative imperatives of 1Th 5:19-20 set the boundaries for the three positive imperatives of 1Th 5:21-22. “Quench” means “to put out a fire.” Our actions affect the working of the Spirit (cf. Isa 63:10; Eph 4:30).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
1Th 5:20
NASB”do not despise prophetic utterances”
NKJV”Do not despise prophecies”
NRSV”Do not despise the words of prophets”
TEV”do not despise inspired messages”
NJB”never. . .treat the gift of prophecy with contempt”
The definition of “prophecy” in the NT has been much debated. The gift is included in the list of spiritual gifts in 1Co 12:28-29 and Eph 4:11. How the Scripture writing prophets of the OT are related to the post-apostolic gift of “prophecy” is uncertain. Most scholars want to limit inspiration/revelation to the NT period (cf. Jud 1:3; Jud 1:20).
Clearly NT prophets are not synonymous with OT prophets. The NT gift usually relates to practical application issues, not new revelatory information. However, there is a predictive element in Act 11:27-30; Act 21:10-11. In I and 2 Corinthians prophecy and prophesy (cf. 1Co 13:1; 1Co 14:1; 1Co 14:39) mean proclaim the gospel. Exactly how this proclamation differed between apostles, prophets, evangelists, pastors, and teachers is uncertain.
1Th 5:20 is in some way related to 1Th 5:19. Exactly how this fits into the Thessalonian church is uncertain. Believers must vigorously reject false leaders, but enthusiastically embrace godly leaders.
1Th 5:21
NASB”examine everything carefully”
NKJV”Test all things”
NRSV”test everything”
TEV”Put all things to the test”
NJB”think before you do anything”
This is a present active imperative. It is literally, “and all things prove.” In context this could refer to (1) church leaders, (2) spiritual gifts, (3) a spiritual message, or (4) doctrine. The word (dokimaz, see Special Topic at 1Th 3:5) implies “to test with a view toward approval” (cf. 1Co 12:10; 1Co 14:29; 1Jn 4:1 ff.). Some things appear spiritual but actually are not (cf. Mat 7:21-23; Col 2:16-23).
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
“hold fast to that which is good” “Hold fast” is another present active imperative. It seems to relate to the things examined. This is the Greek term kalos (good or beautiful), not agathos as in 1Th 5:15.
1Th 5:22 “abstain from every form of evil” “Abstain” is a present middle imperative. “Evil” can be masculine or neuter. This causes problems in passages like Mat 6:13, because the text could refer to Satan or evil in general. In this context it could be evil persons or evil in general. There is no emphasis on false teachers in 1 Thessalonians, therefore, it is probably parallel to the generic “good” in 1Th 5:21.
The phrase “every form of” can be understood in two ways: (1) KJV translates it as “every appearance of evil,” as in Luk 9:29. This is also the way the early Church Fathers understood the term or (2) the Didache 3:1 seems to use the term in a general sense of “all evil,” not just apparent, but real evil.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
beseech. App-134. Not the same as 1Th 4:10.
among. App-104.
are over. Greek. proisteimi. See Rom 12:8.
Fuente: Companion Bible Notes, Appendices and Graphics
12-24.] Miscellaneous exhortations, ending with a solemn wish for their perfection in the day of Christ.
Fuente: The Greek Testament
1Th 5:12. , we pray or beseech) Paul beseeches, making the cause of those labouring in the word as it were his own: another verb follows, viz. , we exhort, 1Th 5:14.-) to know, to have respect and a regard for; a metonymy of the antecedent for the consequent.-, labouring) Sometimes one and the same person may labour), , be over or preside, , admonish; sometimes different persons, according to the variety of gifts. To labour is not only the genus, but it denotes different functions, which are not comprehended under presiding and admonishing; for example, Rom 16:2. Phbe was , a superintendent; on the contrary, 1Th 5:12, Tryphna and Tryphosa had indeed laboured, but they had not been , they did not preside or act as superintendents. Acting as superintendent implies authority; , to admonish, denotes zeal and skill, which one exercises more than another.
Fuente: Gnomon of the New Testament
1Th 5:12
But we beseech you, brethren, to know them that labor among you,-To labor is the ordinary expression of Paul for such work as he himself did. Perhaps it refers to the giving of that regular and connected instruction in the truth which followed faith and baptism. It covers everything that could be of service to the church or any of its members. Paul says: Now I beseech you, brethren (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have set themselves to minister unto the saints), that ye also be in subjection unto such, and to every one that helpeth in the work and laboreth. (1Co 16:15-16.) Those who labor are not necessarily elders or deacons; for some of the best workers in the church are not elders or deacons.
and are over you in the Lord,-They were not over them in worldly affairs, but in things pertaining to the Lord.
and admonish you;-[Admonition is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected of him. Admonition differs from remonstrance in that the former is warning based on instruction; the latter may be little more than expostulation. Eli remonstrated with his sons (1Sa 2:24), but failed to admonish them. We are admonished (1Co 10:11) so to minister the word of God that they shall depart from unrighteousness. (2Ti 2:19.)]
Fuente: Old and New Testaments Restoration Commentary
Without Blame at His Coming
1Th 5:12-28
The remainder of the chapter is filled with brief sentences of exhortation, like cablegrams from our Heavenly Captain to his soldiers, who, in the previous section, are described as wearing the breastplate of faith and love. As we endeavor to put them into practice, we become conscious of a new and divine energy entering and quickening our nature. It is the God of peace who is at work, co-operating with our poor endeavors and sanctifying us wholly.
Each soul has a ministry to others, 1Th 5:14. A sketch is here given of the ideal believer, 1Th 5:16-22; full of joy, constant in prayer, giving thanks in everything, loving with the unquenched fire of the Holy Spirit, willing to listen to any voice that may bear a divine message, testing all events and utterances with a celestial solvent, steadfast in good, and persistent against evil. This is a high standard, and impossible of realization apart from the indwelling of the Holy Spirit. But when the inner shrine is truly surrendered to Him, He will possess the whole temple, even to our physical well-being. God is faithful and will never fail the soul that dares to be all that He wills.
Fuente: F.B. Meyer’s Through the Bible Commentary
to know: 1Co 16:18, Phi 2:19, Heb 13:7, Heb 13:17
labour: 1Th 2:9, Mat 9:37, Mat 9:38, Luk 10:1, Luk 10:2, Luk 10:7, Joh 4:38, Act 20:35, 1Co 3:9, 1Co 15:10, 1Co 16:16, 2Co 5:9, 2Co 6:1, 2Co 11:23, Gal 4:11, Phi 2:16, Col 1:29, 1Ti 5:17, 1Ti 5:18, 2Ti 2:6, Rev 2:3
and are: Act 20:28, 1Co 12:28, Tit 1:5, Heb 13:7, Heb 13:17, 1Pe 5:2, 1Pe 5:3, Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14
and admonish: 1Th 5:14, 1Ti 5:1, 1Ti 5:20, Tit 1:3, Tit 2:15
Reciprocal: Num 31:47 – the Levites 2Ki 4:13 – thou hast Pro 5:13 – General Rom 12:1 – beseech Rom 12:8 – ruleth Rom 14:19 – and Rom 16:12 – labour Phi 2:29 – and Col 1:28 – warning Col 3:16 – teaching
Fuente: The Treasury of Scripture Knowledge
1Th 5:12. Know is from EIDO, and Thayer defines it in this passage to mean, “to have re’ard for one, cherish, pay attention to,” Labor among you is indefinite and could refer to any friends of truth if nothing specific had been added by the apostle. But he shows of whom he is speaking by the words over you in the Lord. Act 20:17 Act 20:28 and 1Pe 5:1-2 plainly teaches that the elders are the ones who have rule over the congregations. Admonish you Is one of the ditties of the elders, and they do it for the sake of the souls of the flock (Heb 13:17).
Fuente: Combined Bible Commentary
1Th 5:12. The transition from the last paragraph to this is easy. Having exhorted them to comfort one another, he naturally passes on to inculcate the duty of attending to those whose special work it was to instruct and edify them.
To know. That is, to appreciate, not to be unaware of their real work (Vaughan).
Those who labour among you, and preside over you and admonish you. All three functions belong to the same office. Those who presided over them were the same persons who instructed them: ruling and teaching were the two grand divisions of ecclesiastical labour But if not in Thessalonica, in other churches, symptoms soon appeared of a separation of the ruling from the teaching elders. See 1Ti 5:17.
Fuente: A Popular Commentary on the New Testament
Division 4. (1Th 5:12-28.)
Ways accordant.
The epistle closes, according to the general manner, with exhortation to practical conduct suited to the place of blessing they enjoyed as partakers of this blessed hope. The doctrine which is according to godliness, as the apostle reminds Titus, must be given practical manifestation in the lives of its professors. And while the Thessalonians were in reality shining examples of the power of Christianity, yet no one of us was ever beyond the need of exhortation. Where the heart is right with God, the details of the life may yet need to be set right. Things may not be in due proportion and balance; and thus one truth may be bulking so large as to interfere with the right appreciation of other truth. Individuality may be stiffened into a false independence, or corporate responsibilities be made to crowd out individuality. And, moreover, while it is true that we are instructed as to principles, rather than governed by a code of laws, yet the plain single precept has its own value and importance, -the principle being thus exemplified in its application, the abstract prevented from becoming merely an abstraction, and brought into the sphere of every-day practice. The exhortation here is brief, and in brief sentences; and much of it requires no exposition, little comment such as suits our purpose now.
1. The apostle begins with urging them to recognize the Lord’s working in those who, in the activity of love, were laboring among them. Leaders there surely were and are: those in whom might be discerned, not mere human energy but divine; who were to be followed, therefore, because, and as, they followed Christ. He has no idea of any blind or servile following, -of any recognition of unspiritual men in spiritual place, or invested with power by man where man had none, and God had bestowed none. The responsibility pressed upon them was one which, by the terms expressed, appealed to them as free, spiritual, and responsible, subject to Christ alone, although He may and does have those through whom He works, and whom, so far as they are this, the saints are gladly to recognize, and submit to them. It is the very opposite of a clergy constituted by man. Laboring and taking the lead in the Lord, their responsibility is to Him, and their authority is of Him wholly; and thus their admonitions have true spiritual weight. As with the word of God itself, admonition will of necessity have large place in their appeals, -leading in a path so unique and separate from all that the natural man craves and follows, and in which the weakness and folly that still cling to us become so painfully apparent. Admonition is thus in an eminent way a service of love; all the more because of the pain that must be in it, when truly this. As Paul says to the Ephesians, that he “ceased not night and day to admonish each one of them with tears” (Act 20:31). What need is implied here! and what earnestness to meet it! Well may he exhort the Thessalonians now to esteem such very highly in love for their works, sake. No fitting response could be but love to love.
2. There follow general moral exhortations; at the head of which comes that to peace. It is true that sometimes one must contend: we are to contend earnestly for the faith once delivered to the saints (Jud 1:3); but the apostle is here contemplating no such case; and alas, the strife of self-interest is that which too commonly disturbs the people of God; the sure sign of the allowance of lusts which show that Christ is not the present satisfaction of the soul. Real contention for the faith will be because Christ is before it, as surely as the other betrays His absence. The atmosphere of His presence is indeed peace; but conflict may be needed that that peace may be enjoyed; if it be rebellion that has launched us into it, it is not we who have broken the peace, but those who have made it impossible to retain it without treason to our Lord.
But the peace which is the result of communion will be that which maintains divine order, which is alone consistent with it. Obedience to the will of God is harmony with all around, as sin is discord, none the less but more because of the multitude that swell it. When the concord of human wills against the divine shall seem to be great enough to have conquered a harmony without God and in defiance of Him, then judgment will be at hand, complete and final, and peace will be the effect of established righteousness.
But while the disorderly are to be admonished, it is of importance also to remember those who languish in the strife continually going on between the evil and the good, a strife from which it is impossible to deliver them. The difficulties of life perplex and dismay them. They maintain a feeble and spiritless testimony, which may lapse into more or less compliance with that against which it seems vain to struggle. Here it needs much discernment often to distinguish between weakness and wilfulness; and indeed no strict line can be drawn between conditions of this kind. Weakness is often the cover and excuse for wilfulness; and admonition has constantly more or less to be blended with comfort. For with the abundant provision God has made for us, the wealth of promises, the fulfilment of which is secured by all the unchangeablenesss of Him who has made them, -drafts on heaven’s treasury certain to be honored whenever presented, -nothing but unbelief can leave us poverty-stricken as we too often are; and what does unbelief mean but in fact a struggle between our wills and God? Yet the order -grace and truth” -must be carefully remembered in dealing with cases of this nature. Where there is faint-heartedness, the soul must be revived and steadied by divine grace, in order to be able to act in accordance with divine principles. Yet here also no separation between these two can be maintained: grace is no grace apart from truth, and will never consent to separation; while, God being what He is, truth without grace could not be even truth, in any proper presentation of it.
“Comfort the faint-hearted, sustain the weak,” implies, therefore, a difference between these which is quite intelligible. Real weakness there may be, where there is not faint-heartedness. There may be no tendency to give way to the pressure of circumstances or of evil, and yet weakness which claims the ministry of sympathetic love. “Be patient towards all” reminds us of how we all are (alas, how much!) the cause of trial to one another. All the more because we are brought so closely together, and the spiritual tie that unites us for eternity gives a seriousness to everything that forgets and ignores it. Yet, failing as we all are, how should the apprehension of this make us tender as to the faults of another; especially when we realize, as we are often made to do, how prone we are to misjudge, -how easily we find the mote in our brother’s eye, while in fact a distorting “beam” is in our own. The exercise of patience is thus as much in our own interest as in our brother’s; and patience becomes a matter of justice quite as much as of mercy.
Even if there be plain evil, good is that which alone will overcome it; in any case we are not to return evil for it, but to pursue always what is good; and that not only towards one another, but towards all. We are not permitted in such things to have one rule of conduct towards those inside and another towards those outside the Christian circle. We are not to have one face in the Church and another in the world. The love of God goes out to the world; and with the reflection of that divine love we are to love it too; all the more because we know the real and immense distance which the grace of God has made between us, and the certainty that as to those who remain in it, eternity will only confirm and increase that distance. Of that love of God from which they must break away to share the portion of the devil and his angels, we have the happiness and the responsibility of being representatives.
But for all this we need strength; and the “joy of the Lord is strength.” It being the joy of the Lord, and Christ being always that, the result must be that we are privileged and under obligation to rejoice always. There is not a moment in which He is not Master, and in which all circumstances are not perfectly under His control. We, as it were, uncrown Him therefore, if we do not rejoice. That we are completely dependent on Him is nothing to be deducted from the blessedness of this, whatever it imply as to weakness on our own part. The unceasing prayer to which the apostle here enjoins us is, of course, the confession of this; but if the expression of need, it is no less the expression of faith in Him, the incense of whose acceptability is in our prayers; so that in everything we can be bidden to give thanks also, as what is the will of God in Christ Jesus regarding us. The abundant provision that we have in Him -the perfect assurance of omnipotent love -shows indeed what He would have, who has given Christ for us. Can there be in this sunshine a fleck of inconsistency or mutability at all? There can be but one answer; and in this sense also we are “filled into all the fulness of God.” Thus joy and thanksgiving are the fitting accompaniments with which the apostle connects that prayer by which we draw out of the infinite fulness, -the exhortation in which we hear Christ’s own voice appealing to us: “Eat, O friends; drink, yea, drink abundantly, O beloved.”
The apostle closes this exhortation with one which on the one hand exemplifies the abundance of the provision God has made for us, while on the other, it reminds us, how sadly, of the folly to which we are prone; and that, alas! most of all with regard to His choicest gifts: “Quench not the Spirit,” he says, “despise not prophecies.”
The thought of quenching the Spirit manifestly contemplates the Spirit under the figure of fire; and we cannot but think of Pentecost with its divided tongues of fire, the manifestation in the individual of the heavenly power which had come amongst men, and come to speak with a divine message to all the families of men, divided by sin, and by the judgment upon it. The Gift, and the free giving of God were thus to be manifested by means of gifts bestowed upon those who were themselves recipients of it. But this enlightening of others was in this way a matter of responsibility on the part of those thus gifted: not in fact a limited class among Christians, except indeed as they themselves create the limit, as so many do. Here in fact is one form of quenching the Spirit, when instead of ministering one to another each according to the gift he has received (1Pe 4:10) that which the Spirit has given is ignored, the ministry that love urges to is suppressed, and the Church suffers, deprived of how much of the blessing which might be hers, and of the ability to testify of the grace that she has learned.
Certainly there are special gifts, -“evangelists, pastors and teachers,” as the Word declares; but this not to restrain the manifestation of the same Spirit in others; and especially as to prophecy, of which the apostle speaks in this connection here; his own injunction is, “Covet to prophesy;” and his encouragement to it, that “ye may all prophesy” (1Co 14:1; 1Co 14:4-5; 1Co 14:24; 1Co 14:30; 1Co 14:39). This was not necessarily the utterance of predictions, as is too commonly imagined, but that speaking out of the fulness of the Spirit what would be thus the word of God Himself, the “oracle” for His people (1Pe 4:11). This involved, not so much what is ordinarily called “gift,” as spirituality -that nearness to God which makes the “man of God,” and one to whom He can therefore communicate His mind. But this might be done in the simple quotation of a text of Scripture, or in “five words,” -perhaps more likely so than in a long discourse, but whose testimony would be felt in heart and conscience. The effect on “one that believeth not, or one unlearned,” entering in among those so engaged is that “he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so, falling down on his face, he will worship God, and report that God is in you of a truth” (1Co 14:24-25). But this overflow of the divine fulness which is in all the saints today as much as in apostolic times, is not limited as to time and place, as Philip’s daughters who were prophetesses show, who certainly did not prophesy in the assembly. How blessed to know that such fulness is really in us all, and that the apostle urges that it should overflow, the hindrances to this being always in ourselves, the blocking of outlet to an illimitable spring, of which we may be quite or very little conscious. In how many ways may this be done! but if out of the belly there flows not the living water, it is certain that there must be some hindrance for which we are responsible, if the Lord’s words be the simple, always verifiable words they must be (Joh 7:38).
The figure here is not of water, but of fire; and we may quench it in one another or in ourselves. The burning words which seek for utterance may consume us inwardly as finding none; or on another’s lips may merely irritate the conscience which is not duly exercised. Prophesying may in either way be despised and the Spirit quenched. What would our assemblies be, if we were delivered from these resistant forces, or even duly exercised about them! if the lethargy too often oppressing us were treated as our common responsibility, and we heard in our souls the Voice: “Awake, thou that sleepest, and arise from among the dead, and Christ shall give thee light.”
But there is responsibility upon another side; and so the apostle continues: “but prove all things, hold fast the right.” Not everything that assumes divine authority for itself can be received as such. The Word must for us try everything, -the written communication be held superior to the prophet’s voice: for here, alas, man’s frailty and fallibility are to be remembered; while, moreover, we are to take heed, because “many false prophets are gone out into the world.” Thus the Christian as a possessor of the truth is held to his responsibility to know and to maintain the truth. He cannot be deceived, except as he permits himself to be deceived; for he is not a child of darkness, but of the light: he has but to maintain his place as such, and be subject to that Spirit which has come to be in him the Witness for his absent Lord. To Him the various forms of evil, however specious and alluring, are known fully. “The wise” (with that fear of God which is the beginning of wisdom) -“the wise shall understand.” Apart from such fear, which is not always to be found, alas, in the true Christian, we walk exposed to the enemy. Satan may assume the form of an angel of light; but we are not to be ignorant of his devices. Yet the whole armor of God is needed, that we may be able to stand against the wiles of the devil.
3. Having thus exhorted his beloved Thessalonians, he closes with a prayer for them that they might be, completely sanctified, or set apart to God in every faculty, whether of mind or body. Nothing less than this could he desire for them. Nothing less than this are we to tolerate in ourselves. What other can the presence of the indwelling Spirit imply? Is the house in which He dwells to be other than all His own? Power, too, certainly is His to accomplish in us all the will of God, whatever may be our own infirmity, or the opposition (always maintained in Scripture) between the Spirit and the flesh. Thus alone are we made to realize our full responsibility in every failure. So provided, we can never plead the power of that which is against us, nor even the presence in us (true as that may be) of inherited sinfulness, -of a nature still adverse to divine things. We have still such a nature, -instincts that would betray us to the enemy, and lead us indefinitely far away from all that is of God and good; and whoever does not know this does not know himself. But to suppose, on the other hand, that nature compels to obedience to it, is to ignore that which makes man what he is. We may act contrary to our nature, as well as follow it; and in the case of our fallen nature are responsible to do so; he who excuses his sins by his nature cannot justify himself in the court of his own conscience as to one thing that he has ever done. The Spirit is not, in fact, hindered by our nature; and he who walks in the Spirit shall not fulfil the lust of the flesh.
But what then? Does not this lead to a doctrine of perfection such as in various forms is held by so many Christians in our day? It does indeed set perfection before us; as does the apostle here. It allows no toleration of any practice short of this, even though explicit in its acknowledgment of an evil nature in us. Nor are there two levels permitted to us as Christians; so that, as some put it, to an imperfect man, of damaged moral powers, the law of Christ, in contrast with the law of Moses, requires no faultlessness, but only “perfect,” that is, pure “love to God through Christ.” No, Christ Himself, the highest and most perfect standard possible, is the one only standard for every Christian: “He who saith that he abideth in Him ought himself also to walk even as He walked” (1Jn 2:6).
Yet who is there then who has attained this? Let Christian perfection be put only as Scripture puts it, as the full, perfect walk of Christ Himself, who will step forth and claim to have attained this? Could we find one that did so, how would the common consent of Christians regard such a claim? Rightly as we judge ourselves for all shortcoming, yet, alas, we do come short; and we must neither lower the standard, nor plead a damaged moral nature to excuse ourselves.
The sanctification of which the apostle speaks here is, of course, that practical devotedness of life and walk to God which continually develops with the expansion of spiritual intelligence in the things of God. There is another that underlies it as the blood underlay the oil in the priestly anointing. Of this the epistle to the Hebrews speaks. We are set apart to God by the blood of Christ, as those made His by that which has purged us from our sins to serve the living God. Only on the basis of this can we be set apart, then, for this service. Besides this we must have a new nature as in new birth, and the indwelling of the Spirit of God, that there may be freedom and power. Of this last the epistle to the Romans speaks (Rom 7:1-25; Rom 8:1-39). Here it is the setting apart in detail of the whole man, in all his practical life, that the apostle prays for in behalf of the Thessalonians.
It is the God of peace whom he prays to sanctify them wholly, -the God to whom peace essentially belongs, as absolutely supreme, -incapable of being disturbed by that which, while it may even rage against Him, is yet entirely under His control, and made to serve and carry out His everlasting purpose. But He is the God of peace also as the Maker of it; to be with whom is to have all things thus at peace with us, -nay, working together for good: “if God be for us, who can be against us?” -which may indeed seem almost the opposite of the truth in a hostile world, and with the Cross the banner under which we are gathered. Faith, however, is in the invisible, and waits for its full and glorious justification at a future time; patience must have its perfect work, though in having this we are made perfect and entire, lacking in nothing (Jam 1:4). The Cross is the token of the world’s enmity, but of God for us, and revealed as the God of peace, through Him who has made peace for us by the blood of His cross. In this way we are at once reconciled and sanctified: the God of peace sanctifies us through the peace that He has made for us through the work of His Son. That peace, accepted and enjoyed, makes us His in the inmost depths of our being; and becomes thus in result a peace with Him which is the reconciliation to Him of all our faculties.
Yet there are hindrances in us, and in the world around us, which call for the rousing of all our energies to overcome them. From these we need to work out our own salvation with fear and trembling, while it is God who worketh in us both to will and to do of His good pleasure. It is a conflict in which the help of the might of God is needed, even against ourselves. So the apostle mingles together prayer and exhortation here.
The prayer in its first part is that God would sanctify them wholly; the last word being one which refers to final condition, -holoteleis, all-perfectly, or all-maturely. He adds to this, “and may your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ.” The word for “whole” here is holokleron, and is expressive of quantity, as the former word of quality. Every faculty of spirit, soul and body comes into the idea: no part is omitted in his desire for them. Spirit and soul and body make up the man. All that pertains to these -every faculty -he prays may be kept blameless (here the quality of the keeping is expressed) in the power of the coming of our Lord Jesus Christ. A suited word with which to close an epistle which has been so much occupied with the thought of this coming, the goal of Christian hope. It is hope that encourages endurance; while we must remember the solemn reality of account to be given in His presence of what has been the course here. A slavish fear would be indeed an unsuitable accompaniment of the thought of His coming who will at that very time manifest for us the fulness of His salvation in bringing us into full likeness to Himself; but the thought of account given at such a time to such a Saviour can have nothing but sanctifying power for the soul.
Spirit and soul and body are His alike: we owe Him all; and Paul names them all to claim them all for Him. They are the constituent parts that make up man; and it should be clear, as it is consistent also with all other scripture, that man is thus defined as a tri-unity which proclaims his link with all creation, and himself the uniting centre of all. The vegetable takes up the dust of the earth, to inspire it with a living principle which raises it above itself, and becomes in it a principle of organization, -a prophecy of what various forms to come!
The animal follows the vegetable; and here there is not only life, but a living soul; and with this, organization is carried further; sensation appears, and voluntary motion; the vegetable functions are retained, but developed further, and perfected; with the type also of bodily structure, though the bodily form may still receive further development.
And now the crown is put upon the arch: the union of all lower existences with the higher nature of the angel is accomplished in man; in whom spirit is added to soul, and the image of God is in this way reached. I may repeat here what I have said elsewhere, that
“Here an evolution there is, and a true one, not what has usurped its name; an ‘unfolding’ of a divine plan, in which there is, of course, progress and development, upon principles which are uniform throughout. Looking at organic being, we have three stages of progress clearly marked off from one another; the vegetable; the animal, which (in Gen 1:1-31) is marked off as a new ‘creation;’ man, just as distinctly from the mere animal, as a creation also.
“Each of these contains what has preceded it, with an addition . . . There is economy of design, which at the same time gives unity to the whole; while there is advance on the part of that also in which this unity is shown. The mineral absorbed into the vegetable can scarcely be recognized any more as mineral; and it is worked up into still higher forms as the ‘flesh’ of animal and of man. The life of the vegetable is in the animal so characterized by the soul with which it is now united, that ‘soul’ and life become, in one aspect of soul, but equivalent terms. While the animal soul becomes again in man possessed of higher faculties than it ever had in the animal, and thus the fit companion and help-meet of the spirit.
“Not only so: we can go even beyond this as led of the blessed book which God has given us, and after the present life see a similar advance made still. For, as soon as he leaves the body, the saint, though still having soul, is now spoken of (as never while in the body) as a ‘spirit;’ and when he takes up the body again, this is now no longer a ‘natural’ -which is, literally, a ‘psychical’ body (a body characterized by the soul, or psyche) -but a spiritual body, (a body characterized by the governing spirit,) the body of the resurrection.
“Here is development, then, all along the line: of that there can be no question. God evolves (or unfolds) in this way the wondrous possibilities which lie wrapped up in what He has first produced. Here is true evolution, not the false thing of the evolutionist; but how is it accomplished? Is the soul developed out of the life of the plant? or the spirit developed out of the soul of the animal? Not so according to Scripture: at each step God must come in, and does; soul and spirit are separate creations. And how does the mineral rise into the plant structure? or this into the body of the animal? or the soul develop in man spiritual characters unknown in the animal? The answer of Scripture is, they do not raise themselves; they are raised: the development is in each case accomplished by the descent (if we may say so,) of a higher principle to unite itself to the lower. The lower is raised by the humbling of the higher to it, and the shadow of Christ is here already unmistakably seen in nature: the seal is set upon this method as divine.
“We need not wonder: ‘all things were created by Him, and for Him,’ and this is His stamp on what He would approve to us as current money in the realm of thought. Why should not the figure of the King appear on what is His? So is all nature, in fact, a witness for Him, a glorious interweaving of spiritual parables, which, if we had more ability to read them, would indeed transfigure the visible with the brightness of the unseen.”
Scripture distinctly teaches in spirit, soul, and body a tri-unity of man. Spirit is that which makes him what an angel is, a son of God, and in his Father’s image: for God is the Father of spirits (Heb 12:9). To have said, “Father of souls” would have made Him Father of the beasts: for the beast is, as well as man, a “living soul,” and that because a living soul is in it (Gen 1:30). The common version of our Bible obscures the last passage by rendering “life” instead of “living soul,” which it puts, however, in the margin; of course, a “living life” would have no sense. In other passages the word is uniformly translated “creature” (or once, “thing,”) when applied to the beast: a meaning which does not belong to it. Yet the corresponding Greek word (psuche) is rightly rendered “souls,” (in Rev 8:9; Rev 16:3,) where certainly animals are spoken of.
On the other hand, “spirit” is never ascribed to the beast in Scripture, except it be once in Ecc 3:21, where the Septuagint and Targums are against it, and where, at any rate, we have the mere questioning of one seeking by human reasoning to penetrate where revelation alone is competent to lead, the result being that he is left in utter perplexity. This is the very theme of Ecclesiastes, the insufficiency of human reason, as in Job the failure of human righteousness.
The spirit of man, as we are told by the apostle, is that by which alone human things are known; and thus it is the essential characteristic of man in the terrestrial creation. It is identified in Scripture with mind or understanding, and thus with moral as well as mental judgment; which certainly the beast has not. The attempt of the materialist therefore to make it only the breath of life which is in the nostrils, founded as it is upon the identity of the word for breath and spirit in both Greek and Hebrew, may be dismissed as the uttermost folly of a puerile imagination; which indeed we need but the passage before us to set aside: for what could be meant by the sanctification of the “breath of life?”
The soul, on the other hand, is, according to the same word of inspiration, the seat of the emotions, affections, desires, appetites, the link between the spirit and the body, and so practically at least the life of the body. In man it links itself with his higher nature, and is permeated with the light of human intelligence, sharing with the spirit immortality. Yet apart from this it characterizes, as is evident, the instinctive, appetite-governed life of the beast; to which indeed fallen man may in measure sink down: the natural man is just the “psychic” or sensual, “soul-governed” man. with an awful shadow over him as that, which the beast has not: that, for him, being degradation, which in the beast is its unfallen nature (1Co 2:14, Gk.).*
{*See, as to this whole subject, “Facts and Theories as to a Future State,” Part 1. ch. 2, 4-6.}
The devotion (as we ordinarily say) of the whole man to God is thus the measure of practical sanctification. Nor is this asceticism, or real self-denial even; except as there is indeed in us still an old self, which for the true Christian has lost its authority. A life to God is what is really life, with all the power and joy of spiritual vigor in it; and to seek to hold back any part of our being from this, is to prefer death to life, mutilation to complete, all-round capacity. Who that can be called Christian can deny this? Asceticism is an affront to God, -is itself a crippling of powers that belong to Him; to live to God is to live in no convent gloom, but in the full brightness of unhindered glory, -in His light to see light. It is in the joy of the Lord alone that strength is found to serve Him in whose presence is fulness of joy, and at whose right hand are pleasures for evermore. The coming of the Lord Jesus is that which will introduce us into the perfect blessedness of this; and so in the power of this hope shall we be preserved blameless on the way to this consummation of eternal happiness.
Yet the apostle’s hope is in Him whose purpose as to His people cannot fail. “Faithful is He who calleth you, who also will do it.” We are upon the shoulders of the Good Shepherd; and if there were final failure, it would be His strength that failed. That would be as impossible for Him, as for us without Him success would be impossible.
The apostle speaks in the consciousness of his own need. He, so much above us all in knowledge and in devotedness, is nevertheless conscious of the help derived from the prayers of his brethren. He would have them also greet one another with the warm and open expression of Christian love. He is earnest that all should hear the epistle he had written to them (assured as he was of who was, in fact, the Writer of it) and not simply to leaders as the depositories of truth, the comfort and responsibility of which belonged to all alike. Nor, where inspired Scripture was in question, were the mass called to “hear the Church,” but the Church rather to hear the apostles. Thus he adjures them by the Lord that all should hear.
He closes with the usual valediction, that the grace of the Lord Jesus Christ might be with them.
Fuente: Grant’s Numerical Bible Notes and Commentary
CONCLUSION
This is a brief lesson, but the text is sufficiently distinct from the foregoing to warrant separate treatment. It is hortatory and instructive as that was, but exhortation prevails.
Them which labor among you (1Th 5:12) are doubtless the elders of the church Paul had set over them. To know them is the same as to esteem them (1Th 5:13). But this esteem is associated with a joint responsibility with them for the proper disciple of the church (1Th 5:14-15). The feeble- minded has reference not to intellectual but spiritual defectiveness not strong in the qualities of faith and hope and courage.
Joy should be perpetual (1Th 5:16) because it does not depend on outward circumstances, but an inward condition. Prayer should be without ceasing (1Th 5:17), not in the sense that nothing else was to be done, but that this should be the habit. The true believer talks with God more continually and intimately than with any human being however near and dear. Thanksgiving always accompanies prayer (1Th 5:18) This is the will of God… concerning you, may mean the experience which calls for it. Note that we are not commanded to be thankful for everything, but in everything. Of course, only the true believer is here in mind, as indicated by the expression in Christ Jesus. (See our lessons in Ephesians and Colossians.) The next four verses have a close relationship. Prophesying (1Th 5:20), as we judge from 1 Corinthians 14, was apt to be despised in comparison with other spiritual gifts; but to despise it in the sense that its proper exercise was restricted would be to quench the Spirit (1Th 5:19) and thus limit the Holy One of Israel. To be sure, there was a danger of false teaching coming in by that channel, but the remedy is in 1Th 5:21, especially in view of the general caution in 1Th 5:22, which should read avoid every form of error.
The prayer of 1Th 5:23 is beautiful and convincingly determining that man is a trinity. Some think that Paul is here again expressing his conviction or hope of an imminent return of our Lord, and praying for their spirit and soul and body to be kept entire, intact, i.e., without death until then, though the next verse rather raises a question as to that.
Note the authority and importance attaching to an inspired letter of this kind (1Th 5:27).
Fuente: James Gray’s Concise Bible Commentary
In these words have we declared both the minister’s office and the people’s duty; the minister’s office, with respect unto his people, and the people’s duty both towards their ministers, and one towards another. The ministerial office and function is here described, and consists of three parts, publicly to labour, privately to admonish, ministerially to rule.
To labour in the word and doctrine, the word signifies a labour unto weariness. Our work is the most weighty work, and, blessed be God, the most worthy work too.
Admonition consists of two parts, reproving of sins committed, and exhorting to duties neglected; rightly to do both, requires that the minister be a person of knowlege and understanding, of prudence and discretion, of courage and resolution, of integrity, and unblameableness of conversation;
to rule not magisterially, much less tyrannically, but in love, and with a spirit of meekness, executing that power which Christ has given for edification, and not for destruction: such a power as the shepherd has over the flock, to guide and conduct it; as the head has over the members, to influence and quicken them; as the father of the family has over the household, to take care of it, and provide for it.
Observe, 2. The people’s duty to their pastors, or spiritual guides, declared; and this is twofold:
1. They are to know them, and this with a knowlege of observation, and with a knowledge of approbation, and with a knowledge of imitation.
2. They are highly to esteem them, paying honour to the function, reverence to their persons, and all this in love, and for their work’s sake.
Observe lastly, the people’s duty one towards another, and be at peace among yourselves; such a people can never join hearts in duty that cannot join hands in love: Christian love is a nursing mother to all graces, and tends exceedingly to make the work of the ministry successful; but when strife and dissension, when discord and division prevails, either amongst the people themselves, or betwixt minister and people, farewell all expectations of success from the ablest ministry upon earth.
Fuente: Expository Notes with Practical Observations on the New Testament
1Th 5:12-13. We beseech you, brethren, to know See, mark, take knowledge of them that, 1st, Labour among you Namely, in the work of the ministry, by preaching, teaching, catechising, visiting the sick, administering the ordinances: 2d, Are over you Greek, , who preside over you; preventing all irregularities, and keeping order in your assemblies, and taking care that every one exercises his office, and fulfils his duty properly in the station in which he is placed: and, 3d, Admonish you Who observe the behaviour of individuals, and give to such as are found faulty the admonitions and reproofs necessary in order to their amendment, and that by particular application to each. Sometimes the same person may perform all these offices; may labour, preside, and admonish the whole flock, as need may be. Sometimes two or more different persons may be employed in these duties, according as God variously dispenses his gifts. But, O, what a misery is it, as Wesley observes, when a man undertakes this whole work without either gifts or grace for any part of it! Why then will he undertake it? For pay? What! will he sell both his own soul and all the souls of the flock? What words can describe such a wretch as this? And yet even this may be an honourable man! And esteem them very highly , literally, more than abundantly; in love The inexpressible sympathy there is between true pastors and their flock is intimated not only here, but also in divers other places of this epistle. See 1Th 2:7-8. For their works sake Their diligence and faithfulness in preaching the word, in teaching, catechising, admonishing, exhorting, and watching over the souls committed to their care, as those that must give an account: the principal ground this of the respect due from Christians to their ministers, and especially of that great regard and strong affection which true believers bear toward those who have begotten them again through the gospel. But how are Christians to esteem those pastors who do none of those things? who take the wages, but do no part of the work?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
ARGUMENT 8
SUNDRY COMMANDMENTS
12. We entreat you, brethren, to know those who labor among you, standing before you in the Lord, and admonishing you. This is a simple allusion to the preachers and teachers who stand before you, This being the attitude of a preacher, no allusion to ecclesiastical authority, as E.V. would indicate; but the people raised up by the Holy Ghost to instruct you in the truth of God, and correct all of your errors and mistakes.
13. And esteem them exceedingly in Divine love on account of their work. This is a still further confirmation of the allusion purely to the people whom the Holy Ghost at the time uses for your instruction and admonition, and not, as E.V. would infer, the ecclesiastical officials. You see that you are not to appreciate them for any personal or official consideration, but simply for the sake of their work, and they are true to God, preaching and expounding to you the pure word of life, and warning you faithfully against all sin, error, and wrong-doing in every respect. In that case you are to esteem them exceedingly in love; i.e., the Divine agape, which is poured out in the heart by the Holy Ghost. Live in peace among yourselves. If you will all get the peace of God, which comes only in entire sanctification, you will have no difficulty in living in peace.
14. We exhort, you, brethren, admonish the disorderly. When God speaks of disorder, he means sin. How sad to see a preacher standing before a congregation of his own members, heterogeneously blackened with a vast diversity of sins, and all tangled up in the devils lassoes, and talk out his soft, delicate, smooth, little sermonette, ingeniously manufactured for the occasion, to pass over the heads, and hurt nobody, and let the people drop through his fingers into hell; instead of thundering against every damning sin like a messenger from heaven, and doing his utmost to bring the people to repentance! What an awful account when he meets his congregation, covered with shame and everlasting contempt, as they all stand before the great white Throne! Comfort the small-souled. Feeble-minded(E.V.) is incorrect and misleading, as if they were demented or the mind enfeebled in some way. The literal Greek is simply small-souled people. Multiplied millions of people in this world are the one talented class, having small souls. We should be very careful with them, lest we grieve and discourage them. Though their souls are ever so small, if we can squeeze them through the pearly gate, they will have all eternity in which to grow. If you meet them a million of years from now, you will find they have developed into giants. There is a maxim among swine-feeders, that the runt will make the biggest hog; but you must give him time to grow. Assist the weak. This world abounds in people weak, physically, mentally, spiritually, influentially, and financially. They all deserve our sympathies, encouragement, and support. Be long- suffering toward all. Let patience have its perfect work. Our Savior suffered to the end of his life without the slightest resentment, and died praying for his murderers. He is our example. If we go to heaven, we must walk in his footprints.
15. See that no one may render evil for evil, but always pursue good toward one another and toward all. Good is abundantly competent to conquer evil, if you will only give it a chance. In the day of Elisha the prophet, Benhadad, the king of Syria, finding all of his plans against Israel thoroughly anticipated and defeated, convening the magnates of the army in war council, tells them to look out for the spies who report all of his plans to the armies of Israel. A man stands up, and says, O king, we are all true and loyal men! but there is a prophet in Israel who tells the king all of your counsels the moment you whisper them in your bedchamber. Then says Benhadad: Our first campaign must be to capture that man; who knows where he is? At Dothan, is responded from a person present, claiming to have correct information as to his whereabouts. With all expedition the Syrian army is dispatched to Dothan, with orders not to return without the prophet Elisha, dead or alive. When Elisha and his boy preacher walk out of their chamber at day-dawn, Gehazi exclaims, O Master, we die to day; do you not see we are surrounded on all sides by the Syrian army? Yes; but those on our side are many more than those who are against us. Why, there is not a single one on our side to fight for us. Then Elisha asks the Lord to open Gehazis eyes. Then he looked around and saw the whole mountain covered with angels and war-chariots of fire, so that his fears all departed. Then Elisha dropped on the Syrian army such an optical illusion as to enable him to take complete command of them, mistaking him for their leader, and march them to Samaria, and turn them over to the king of Israel. When he thought he must kill them, the prophet said, Not so; but give them all their dinners, and send them back to the king of Syria in peace. This signal act of kindness made the Syrians ashamed, so they troubled Israel no more, but lived with them in peace. When you undertake to overcome evil with evil, you make a great mistake, utilizing the weaker force and neglecting the stronger, as if a man would shoot a popgun, and neglect to fire off the loaded cannon at his disposal.
Fuente: William Godbey’s Commentary on the New Testament
1Th 5:12-22. Sundry Counsels and Exhortations.
1Th 5:12. Christians are urged to respect their leaders. No officers and ministers are mentioned in this epistle, but this verse implies that the Church had leaders. The ministry at Thessalonica was a ministry of service. Those who laboured most were naturally regarded as being over the Church. They are entitled to esteem and love, not by reason of any official position but for their works sake.
1Th 5:14. admonish the disorderly: an insistence upon the maintenance of discipline. The disorderly are probably those who had abandoned their regular business under the excitement of the expected Parousia.
1Th 5:17. Rejoice always . . . give thanks. These injunctions receive illumination when read in the light of the condition of the Thessalonian Church. There was persecutionthey had lost their leaderdeath had been active in their ranksyet they are told to rejoice and give thanks.
1Th 5:19. Quench not: the apostle is referring to those manifestations of the Spirit which were seen in preaching, speaking with tongues, healings, etc., in the early Church (1Co 12:8-11*).
1Th 5:20. prove all things: i.e. discriminate between the true and the false. One of the difficulties of the early Church was to find some criterion to distinguish the genuine and spurious expressions of the spiritual life (1Co 12:3*, 1Jn 4:1-6, Revelation 22; cf. Didache, xi.ff.).
Fuente: Peake’s Commentary on the Bible
Verse 12
To know them; to acknowledge and remember them.
Fuente: Abbott’s Illustrated New Testament
5:12 {7} And we beseech you, brethren, to {b} know them which labour among you, and are over you in the {c} Lord, and admonish you;
(7) We must have consideration of those who are appointed to the ministry of the word, and the government of the church of God, and who do their duty.
(b) That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly esteemed of among you.
(c) In those things which pertain to God’s service: so is the ecclesiastical function distinguished from civil authority, and true shepherds from wolves.
Fuente: Geneva Bible Notes
D. Church life 5:12-15
Paul also reminded his readers of their present duties. In doing so, he balanced his previous emphasis on their present hope in view of future blessings. He moved from dealing with hope to the subject of love (cf. 1Th 5:8). Paul’s exhortation to the Romans is quite similar to what we begin to read here (cf. 1Th 5:13 b and Rom 12:18; 1Th 5:15 and Rom 12:17 a; 1Th 5:16 and Rom 12:12 a; 1Th 5:17 and Rom 12:12 c; 1Th 5:19 and Rom 12:11 b; 1Th 5:21-22 and Rom 12:11 b). [Note: Wanamaker, p. 191.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Attitudes toward leaders 5:12-13
The leaders in view were probably the elders in the Thessalonian church and possibly the deacons and others in positions of leadership (cf. Php 1:1; 1Ti 5:17). His readers were to appreciate these leaders (plural) for their labors. Their duties, as listed here, are representative, not exhaustive. He charged the believers also to esteem their leaders very highly in love. While some individuals naturally elicit more affection than others, the Thessalonians were deliberately to demonstrate self-sacrificing love to all their leaders. They were to do so, not because they were personally lovable or even admirable, but because of the contribution they made to the other believers. Even if a leader made a small contribution, those profiting from his ministry should appreciate and respect him for his service. Such an attitude would enable the Thessalonians to continue to experience peace in their church (1Th 5:13).
"That Paul included such a command shows that relations were not all they could have been." [Note: Thomas, p. 288.]
"I have discovered that lack of respect for spiritual leadership is the main cause of church fights and splits." [Note: Wiersbe, p. 16.]
"Leaders can never do their best work when they are subject to carping criticism from those who should be their followers." [Note: Morris, The Epistles . . ., p. 99.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 13
RULERS AND RULED
1Th 5:12-15 (R.V.)
AT the present moment, one great cause of division among Christian churches is the existence of different forms of Church government. Congregationalists, Presbyterians, and Episcopalians are separated from each other much more decidedly by difference of organisation than by difference of creed. By some of them, if not by all, a certain form of Church order is identified with the existence of the Church itself. Thus the English-speaking bishops of the world, who met some time ago in conference at Lambeth, adopted as a basis, on which they could treat for union with other Churches, the acceptance of Holy Scripture, of the Sacraments of Baptism. and the Lords Supper, of the Apostles and Nicene creeds, and of the Historic Episcopate. In other words, diocesan bishops are as essential to the constitution of the Church as the preaching of the Word of God and the administration of the Sacraments. That is an opinion which one may say, without offence, has neither history nor reason on its side. Part of the interest of this Epistle to the Thessalonians lies in the glimpses it gives of the early state of the Church, when such questions would simply have been unintelligible. The little community at Thessalonica was not quite without a constitution-no society could exist on that footing-but its constitution, as we see from this passage, was of the most elementary kind; and it certainly contained nothing like a modern bishop.
“We beseech you,” says the Apostle, “to know them that labour among you.” “To labour” is the ordinary expression of Paul for such Christian work as he himself did. Perhaps it refers mainly to the work of catechising, to the giving of that regular and connected instruction in Christian truth which followed conversion and baptism. It covers everything that could be of service to the Church or any of its members. It would include even works of charity. There is a passage very like this in the First Epistle to the Corinthians, {1Co 16:15 f.} where the two things are closely connected: “Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints), that ye also be in subjection unto such, and to everyone that helpeth in the work and laboureth.” In both passages there is a certain indefiniteness. Those who labour are not necessarily official persons, elders, or, as they are often called in the New Testament, bishops, and deacons; they may have given themselves to the work without any election or ordination at all. We know that this is often the case still. The best workers in a church are not always or necessarily found among those who have official functions to perform. Especially is it so in churches which provide no recognition for women, yet depend for their efficiency as religious agencies even more on women than on men. What would become of our Sunday Schools, of our Home Missions, of our charities, of our visitation of the sick, the aged, and the poor, but for the labour of Christian women? Now what the Apostle tells us here is, that it is labour which, in the first instance, is entitled to respect. “Know them that labour among you,” means “Know them for what they are”; recognise with all due reverence their self-denial, their faithfulness, the services they render to you, their claim upon your regard. The Christian labourer does not labour for praise or flattery; but those who take the burden of the church upon them in any way, as pastors or teachers or visitors, as choir or collectors, as managers of the church property, or however else, are entitled to our acknowledgment, and ought not to be left without it. There is no doubt a great deal of unknown, unheeded, unrequited labour in every church. That is inevitable, and probably good; but it should make us the more anxious to acknowledge what we see, and to esteem, the workers very highly in love because of it. How unseemly it is, and how unworthy of the Christian name, when those who do not work busy themselves with criticising those who do, -inventing objections, deriding honest effort, anticipating failure, pouring cold water upon zeal. That is bad for all, but bad especially for those who practise it. The ungenerous soul, which grudges recognition to others, and though it never labours itself has always wisdom to spare for those who do, is in a hopeless state; there is no growth for it in anything noble and good. Let us open our eyes on those who labour among us, men or women, and recognise them as they deserve.
There are two special forms of labour to which the Apostle gives prominence: he mentions as among those that labour “them that are over you in the Lord, and admonish you.” The first of the words here employed, the one translated “them that are over” you, is the only hint the Epistle contains of Church government. Wherever there is a society there must be order. There must be those through whom the society acts, those who represent it officially by words or deeds. At Thessalonica there was not a single president, a minister in our sense, possessing to a certain extent an exclusive responsibility; the presidency was in the hands of a plurality of men, what Presbyterians would call a Kirk Session. This body, as far as we can make out from the few surviving indications of their duties, would direct, but not conduct, the public worship, and would manage the financial affairs, and especially the charity, of the church. They would as a rule be elderly men; and were called by the official name, borrowed from the Jews, of elders. They did not, in the earliest times, preach or teach; they were too old to learn that new profession; but what may be called the administration was in their hands; they were the governing committee of the new Christian community. The limits of their authority are indicated by the words “in the Lord.” They are over the members of the church in their characters and relations as church members; but they have nothing to do with other departments of life, so far as these relations are unaffected by them.
Side by side with those who preside over the church, Paul mentions those “who admonish you.” Admonish is a somewhat severe word; it means to speak to one about his conduct, reminding him of what he seems to have forgotten, and of what is rightly expected from him. It gives us a glimpse of discipline in the early Church, that is, of the care which was taken that those who had named the Christian name should lead a truly Christian life. There is nothing expressly said in this passage about doctrines. Purity of doctrine is certainly essential to the health of the Church, but rightness of life comes before it. There is nothing expressly said about teaching the truth; that work belonged to apostles, prophets, and evangelists, who were ministers of the Church at large, and not fixed to a single congregation; the only exercise of Christian speech proper to the congregation is its use in admonition, i.e., for practical moral purposes. The moral ideal of the gospel must be clearly before the mind of the Church, and all who deviate from it must be admonished of their danger. “It is difficult for us in modern times,” says Dr. Hatch, “with the widely different views which we have come to hold as to the relation of Church government to social life, to understand how large a part discipline filled in the communities of primitive times. These communities were what they were mainly by the strictness of their discipline In the midst of a crooked and perverse nation they could only hold their own by the extreme of circumspection. Moral purity was not so much a virtue at which they were bound to aim as the very condition of their existence. If the salt of the earth should lose its savour, wherewith should it be salted? If the lights of the world were dimmed, who should rekindle their flame? And of this moral purity the officers of each community were the custodians. They watched for souls as those that must give account.” This vivid picture should provoke us to reflection. Our minds are not set sufficiently on the practical duty of keeping up the Christian standard. The moral originality of the gospel drops too easily out of sight. Is it not the case that we are much more expert at vindicating the approach of the Church to the standard of the non-Christian world, than at maintaining the necessary distinction between the two? We are certain to bring a good deal of the world into the Church without knowing it; we are certain to have instincts, habits, dispositions, associates perhaps, and likings, which are hostile to the Christian type of character; and it is this which makes admonition indispensable. Far worse than any aberration in thought is an irregularity in conduct which threatens the Christian ideal. When you are warned of such a thing in your conduct by your minister or elder, or by any Christian, do not resent the warning. Take it seriously and kindly; thank God that He has not allowed you to go on unadmonished; and esteem very highly in love the brother or sister who has been so true to you. Nothing is more unchristian than fault finding; nothing is more truly Christian than frank and affectionate admonishing of those who are going astray. This may be especially commended to the young. In youth we are apt to be proud and wilful; we are confident that we can keep ourselves safe in what the old and timid consider dangerous situations; we do not fear temptation, nor think that this or that little fall is more than an indiscretion; and, in any case, we have a determined dislike to being interfered with. All this is very natural; but we should remember that, as Christians, we are pledged to a course of life which is not in all ways natural; to a spirit and conduct which are incompatible with pride; to a seriousness of purpose, to a loftiness and purity of aim, which may all be lost through wilfulness; and we should love and honour those who put their experience at our service, and warn us when, in lightness of heart, we are on the way to make shipwreck of our life. They do not admonish us because they like it, but because they love us and would save us from harm; and love is the only recompense for such a service.
How little there is of an official spirit in what the Apostle has been saying, we see clearly from what follows. In one way it is specially the duty of the elders or pastors in the Church to exercise rule and discipline; but it is not so exclusively their duty as to exempt the members of the Church at large from responsibility. The Apostle addresses the whole congregation when he goes on, “Be at peace among yourselves. And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be long suffering toward all.” Let us look more closely at these simple exhortations.
“Admonish,” he says, “the disorderly.” Who are they? The word is a military one, and means properly those who leave their place in the ranks. In the Epistle to the Colossians {Col 2:5} Paul rejoices over what he calls the solid front presented by their faith in Christ. The solid front is broken, and great advantage given to the enemy, when there are disorderly persons in a church, -men or women who fall short of the Christian standard, or who violate, by irregularities of any kind, the law of Christ. Such are to be admonished by their brethren. Any Christian who sees the disorder has a right to admonish them; nay, it is laid upon his conscience as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offence, and too little afraid of allowing sin to run its course. Which is better-to speak to the brother who has been disorderly, whether by neglecting work, neglecting worship, or openly falling into sin: which is better, to speak to such a one as a brother, privately, earnestly, lovingly; or to say nothing at all to him, but talk about what we find to censure in him to everybody else, dealing freely behind his back with things we dare not speak of to his face? Surely admonition is better than gossip; if it is more difficult, it is more Christlike too. It may be that our own conduct shuts our mouth, or at least exposes us to a rude retort; but unaffected humility can overcome even that.
But it is not always admonition that is needed. Sometimes the very opposite is in place; and so Paul writes, “Encourage the fainthearted.” Put heart into them. The word rendered “fainthearted” is only used in this single passage; yet everyone knows what it means. It includes those for whose benefit the Apostle wrote in chapter 4 the description of Christs second coming, -those whose hearts sunk within them as they thought they might never see their departed friends again. It includes those who shrink from persecution, from the smiles or the frowns of the unchristian, and who fear they may deny the Lord. It includes those who have fallen before temptation, and are sitting despondent and fearful, not able to lift up so much as their eyes to heaven and pray the publicans prayer. All such timid souls need to be heartened; and those who have learned of Jesus, who would not break the bruised reed nor quench the smoking flax, will know how to speak a word in season to them. The whole life of the Lord is an encouragement to the fainthearted; He who welcomed the penitent, who comforted the mourners, who restored Peter after his triple denial, is able to lift up the most timid and to make them stand. Nor is there any work more Christlike than this. The fainthearted get no quarter from the world; bad men delight to trample on the timid; but Christ bids them hope in Him, and strengthen themselves for battle and for victory.
Akin to this exhortation is the one which follows, “Support the weak.” That does not mean, Provide for those who are unable to work; but, lay hold of those who are weak in the faith, and keep them up. There are people in every congregation whose connection with Christ and the gospel is very slight; and if some one does not take hold of them, they will drift away altogether. Sometimes such weakness is due to ignorance: the people in question know little about the gospel; it fills no space in their minds; it does not awe their weakness, or fascinate their trust. Sometimes, again, it is due to an unsteadiness of mind or character; they are easily led away by new ideas or by new companions. Sometimes, without any tendency to lapsing, there is a weakness due to a false reverence for the past, and for the traditions and opinions of men, by which the mind and conscience are enslaved. What is to be done with such weak Christians? They are to be supported. Some one is to lay hands upon them, and uphold them till their weakness is outgrown. If they are ignorant, they must be taught. If they are easily carried away by new ideas, they must be shown the incalculable weight of evidence which from every side establishes the unchangeable truth of the gospel. If they are prejudiced and bigoted, or full of irrational scruples, and blind reverence for dead customs, they must be constrained to look the imaginary terrors of liberty in the face, till the truth makes them free. Let us lay this exhortation to heart. Men and women slip away and are lost to the Church and to Christ, because they were weak, and no one supported them. Your word or your influence, spoken or used at the right time, might have saved them. What is the use of strength if not to lay hold of the weak?
It is an apt climax when the Apostle adds, “Be long suffering toward all.” He who tries to keep these commandments-“Admonish the disorderly, encourage the fainthearted, support the weak”-will have need of patience. If we are absolutely indifferent to each other, it does not matter; we can do without it. But if we seek to be of use to each other, our moral infirmities are very trying. We summon up all our love and all our courage, and venture to hint to a brother that something in his conduct has been amiss; and he flies into a passion, and tells us to mind our own business. Or we undertake some trying task of teaching, and after years of pains and patience some guileless question is asked which shows that our labour has been in vain; or we sacrifice our own leisure and recreation to lay hold on some weak one, and discover that the first approach of temptation has been too strong for him after all. How slow, we are tempted to cry, men are to respond to efforts made for their good! Yet we are men who so cry, -men who have wearied God by their own slowness, and who must constantly appeal to His forbearance. Surely it is not too much for us to be long suffering toward all.
This little section closes with a warning against revenge, the vice directly opposed to forbearance. “See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all.” Who are addressed in this verse? No doubt, I should say, all the members of the Church; they have a common interest in seeing that it is not disgraced by revenge. If forgiveness is the original and characteristic virtue of Christianity, it is because revenge is the most natural and instinctive of vices. It is a kind of wild justice, as Bacon says, and men will hardly be persuaded that it is not just. It is the vice which can most easily pass itself off as a virtue; but in the Church it is to have no opportunity of doing so. Christian men are to have their eyes about them; and where a wrong has been done, they are to guard against the possibility of revenge by acting as mediators between the severed brethren. Is it not written in the words of Jesus, “Blessed are the peacemakers, for they shall be called sons of God”? We are not only to refrain from vengeance ourselves, but we are to see to it, as Christian men, that it has no place among us. And here, again, we sometimes have a thankless task, and need to be long suffering. Angry men are unreasonable; and he who seeks the blessing of the peacemaker sometimes earns only the ill name of a busybody in other mens matters. Nevertheless, wisdom is justified of all her children; and no man who wars against revenge, out of a heart loyal to Christ, can ever be made to look foolish. If that which is good is our constant aim, one toward another, and toward all, we shall gain the confidence even of angry men, and have the joy of seeing evil passions banished from the Church. For revenge is the last stronghold of the natural man; it is the last fort which he holds against the spirit of the gospel; and when it is stormed, Christ reigns indeed.