Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:14
Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men.]
14. Now we exhort you, brethren, warn them that are unruly ] More strictly, But we exhort, &c. The Apostle is not passing to a new topic. His exhortation to “peace” needs to be qualified. “The unruly” must not for the sake of peace be left unreproved. It is a false and cowardly peace that leaves disorder to range unchecked.
Read admonish for warn same verb as in 1Th 5:12. The Church at large must second its presiding eiders in such admonishing. In every well-ordered community, whether church or school or nation, needful discipline claims the support of public opinion. The disorder that required this general censure was doubtless that hinted at in ch. 1Th 4:11 (see note), and which had grown more pronounced when St Paul wrote 2Th 2:6-15; it was a common injury and discredit.
The unruly: better, the disorderly (R. V.), as in 2Th 3:11.
comfort the feebleminded, support the weak ] Rather, the faint-hearted (R. V.). The former verb was used in ch. 1Th 2:11 (see note), where the Apostle reminds his readers how he had “exhorted, and comforted (or consoled)” them, “as a father his own children.” The second of these directions also St Paul enforces by his example, in Act 20:35: “In all things I have shown you how that so labouring you ought to help the weak.” Comp. Eph 4:28, for the same sentiment.
“The weak” and “fainthearted” stand in contrast with “the disorderly.” The latter are overbold, and need to be checked: the former are despondent, and need stimulus and help. Fainthearted men think themselves weak, but perhaps are not so; and encouragement may make them bold. The mourners whom St Paul consoled in ch. 1Th 4:13-18, would be amongst “the fainthearted” at Thessalonica.
be patient toward all men] longsuffering toward all (R. V.) “whether weak or strong, whether they try you by their presumption or timidity, by rude aggressiveness or by feebleness and incapacity.” Longsuffering is one of the special marks of Christian grace: “Charity suffereth long” (1Co 13:4); it was a chief quality of Jesus Christ, and is an attribute of God Himself ( 1Pe 3:20 ; 1Ti 1:16; &c.).
Fuente: The Cambridge Bible for Schools and Colleges
Now we exhort you, brethren – Margin, beseech. This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as pertain to all Christians in their appropriate spheres, and should not be left to be performed by ministers only.
Warn them – The same word which in 1Th 5:12 is rendered admonish. It is the duty of every church member, as well as of the ministers of the gospel, affectionately to admonish those whom they know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church members feel no responsibility on this subject. They suppose that it is the duty only of the officers of the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk with God.
That are unruly – Margin, disorderly. The word here used ( ataktos), is one which properly means not keeping the ranks, as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregular in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little if as large a proportion of it were irregular, idle, remiss, or pursuing their own aims to the neglect of the public interest, as there are members of the church who can never be depended on in accomplishing the great purpose for which it was organized.
Comfort the feeble-minded – The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. There are almost always those who are in this condition, and it is not easy to appreciate the value of a kind word to one in that state. Christians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with their spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comfort. In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone! How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian – especially every one who has been long in the service of his Master – has a fund of experience which is the property of the church, and which may be of incalculable value to those who are struggling now amidst many embarrassments along the Christian way. He who has that experience should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicts, the means of sustaining others in their struggles. There is no one who would not reach out his hand to save a child borne down rapid stream; yet how often do experienced and strong men in the Christian faith pass by those who are struggling in the deep waters, where the proud waves have come over their souls!
Support the weak – See the notes at Rom 15:1.
Be patient toward all men – See the Greek word here used, explained in the notes on 1Co 13:4; compare Eph 4:2; Gal 5:22; Col 3:12.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:14
Now we exhort you, brethren, war them that are unruly–The verse contains four distinct, but coordinate and mutually connected exhortations.
I. Warn them that are unruly. In pursuing peace, fidelity was not to be sacrificed; and one of the methods in which Christian peace might be promoted was the faithful and tender rebuke of those whose quarrelsome temper or wayward conduct disturbed fraternal harmony. The unruly were such as, either from lax principles with respect to ecclesiastical government, or from pride, ambition, or recklessness, refused submission to legitimate authority; and such their fellow Christians were to warn. In warning this class of persons, much, of course, depends on the manner in which the work is done. But when it is performed by one true Christian to another with intelligence and tenderness, there is good reason to believe that it will prove successful; nor can it be supposed that the spirit of the Psalmists words (Psa 141:5) is altogether alien from the followers of Christ.
II. Comfort the feeble minded, such as, from a natural want of energy and firmness, or from deficiency in Christian faith and confidence, were disquieted amidst the calamities of life. The worldling might despise them for their cowardice; the religious censor might blame them for their culpable distrust. But Christianity took them under her protection, and here commands their firmer hearted brethren to soothe and cheer them amidst the struggles of the faith and the adversities of time.
III. support the weak. Here, as in Rom 14:1-2 and 1Co 8:7-12, the word weak denotes a special deficiency in knowledge or faith, and liability to fall. Such weakness might arise from the prejudices produced by a Jewish or Pagan education, from the recency of conversion, or from causes more obviously culpable. But to whatever source the weakness might be traceable, one whom Christ had received was not to be despised by his older or stronger brethren. The word rendered support denotes the act of taking another by the hand or arm.
IV. Be patient toward all men. By this command the apostle calls on the Thessalonian Christians to guard against being led, whether by the intellectual obtuseness and moral imperfection of members of the Church, or by the calumnious reproaches and persecuting rage of the enemies of the truth, to resort to bitter and upbraiding words, or to cease from efforts to do the individual good. Love suffereth long and is kind (1Co 13:4). (A. S. Patterson, D. D.)
Precepts
I. Warn the unruly: those who, like disorderly soldiers, break the ranks, and become idle, dissolute and worthless. This was a besetting sin in the primitive Churches. Many entertaining false views about the nearness of Christs Advent became indifferent to work, and sank into apathy or even worse. The proverb says, An idle mind is the devils workshop; and when a man is not occupied he is apt to become an instrument of evil and a disturber of the Church. It is difficult to pin some people down to do a bit of fair honest work. They are full of schemes for other people, and are forever finding fault that other people do not carry them out. These are the restless gipsies, the pests of every Christian community, the mischief makers and busybodies in other peoples matters. Warn such. Admonish gently at first, putting them in mind of their duty. It is the fault of many to limit admonitions to gross and grievous sins, but in these cases warning often comes too late. If admonition is not effectual, then proceed to sharper reproof. If that is unavailing, separate yourselves from their society.
II. Comfort the feeble minded. More correctly–encourage the faint hearted. The reference is not to the intellectually weak, but to such as faint in the day of adversity or the prospect of it (1Th 2:14), or who are disheartened in consequence of the loss of friends (1Th 4:13). It may also include those who are perplexed with doubt as to their spiritual condition, and who through fear are subject to bondage. There are some people so weighed down with a sense of modesty as to incapacitate them from using their abilities. Others, again, are so oppressed with the inveteracy of sin that they despair of gaining the victory and give up all endeavours. These need encouraging with the promises of God, and with the lessons and examples furnished by experience. Heart courage is what the faint hearted require.
III. Support the weak. A man may be weak in judgment or in practice. There may be lack of information or lack of capacity to understand. Such was the condition of many who, not apprehending the abrogation of the Mosaic law, and thinking they were still bound to observe ordinances, were weak in faith. Some linger for years in the misty borderland between doubt and certainty, ever learning, but never coming to a knowledge of the truth. Defective faith implies defective practice. Support such with the moral influence of sympathy, prayer, counsel, example.
IV. Be patient towards all men, even the most wayward and persecuting. Consider the patience of God and imitate it. Lack of present success is no excuse. The triumphs of genius in art, science, and literature are triumphs of patience. (G. Barlow.)
The feeble minded
Littleness is implied. The word occurs here only in the New Testament (see Isa 35:4 LXX), and is almost unknown in classical Greek. The student of Aristotle will look upon it as implying the contradictory of the great souled, with his high estimate of himself, just contempt for others, and freedom from excessive elation or depression. The whole passage here might well lead us to suppose that, as the Thessalonian Christians had a tender and almost feminine susceptibility about those they had loved and lost, so they would be likely also to have some of the rest of the characteristics which accompany that beautiful weakness. We may perhaps refer to the chief women not a few (Act 17:4). The morbid conscientious ness, the form of self-torment known to spiritual writers as scrupulousness, would be well expressed by the word little-minded. (Bp. Alexander.)
Precept and practice
St. Paul gives an admirable precept to the Thessalonians, but precept must blossom into practice, and practice will prove the best commentary on precept.
I. The precept illustrated by practice. All the persons in Gods great family are not of the same height and strength; though some are old men and fathers, and others are young and strong, yet many are little children, nay, babes in Christ: some can go alone, or with a little help, if you hold them but by their leading strings; but others must be carried in arms, and will require much love and patience to overcome their childish forwardness. Christ winks at their weaknesses, who hath most reason to be moved with them. Though His disciples were raw, and dull, and slow to understand and believe, yet He bears with them; nay, though when He was watching for them, and in His bloody sweat, and they lay sleeping and snoring, and could not watch with Him one hour, He doth not fall fiercely upon them, and afterward excuseth them for their lack of service. Their spirit was willing, but their flesh was weak. It is no wonder that their pace was slow, when, like the snail, they have such a house–such a hindrance–on their backs. Who can think of this infinite grace of the blessed Redeemer in making such an apology for them when He had such cause to be full of fury against them, and not be incited to imitate so admirable a pattern? Gods treatment of Jonah was very similar to Christs treatment of His disciples. Jonah runs from His business: God sends him to Nineveh; he will go to Tarshish. Here was plain rebellion against his Sovereign, which was repeated. But lo! He cannot permit Jonah to perish; He will rather whip him to his work than let him wander to his ruin. But how gentle is the rod! God cannot forget the love of a father though Jonah forget the duty of a child, and will rather work a miracle and make a devourer his saviour than Jonah shall miscarry. Oh, the tenderness of God toward His weak and erring children! Now Christians are to be imitators of God. If He, so glorious, holy, and infinite, beareth with His creatures thus, what cause have they to bear patiently with their fellows! We that are strong ought to bear the infirmities of the weak.
II. This practice is grounded upon principle. It was love on the part of Christ and on the part of God that led these Divine Persons to act so graciously as They did; and the same love must ever prompt Christians to imitate Them–love to Jesus Himself and love to them for whom He died, but who need practical sympathy and help. There must be no bitterness, no envyings, no heart burnings among the brethren, but they must love each other as each loves himself, and suffer together in all suffering. Oh, how sweet is the music when saints join saints in concert! but how harsh is the sound of jarring strings! A mutual yielding and forbearance is no small help to our own peace and safety. There is a story of two goats which may excellently illustrate this matter. They both met on a narrow bridge, under which a very deep and fierce stream did glide; there was no going blindly back, neither could they press forward for the narrowness of the bridge. Now, had they fought for their passage, they had both been certain to perish; this, therefore, they did–they agreed that one should lie down and the other go over him, and thus both their lives were preserved. While Christians are doing the reverse of this, they are like some small chickens, a prey to kites and other ravenous creatures. In quietness shall be their strength. (G. Swinnock, M. A.)
Warnings
Warnings are given in love (1Co 4:14). Warnings are given in mercy. Warnings are given in duty (Eze 3:20).
I. The warning of example. Fallen angels (Jud 1:6). Ungodly men (Jud 1:7). Untrue professors (Jud 1:17-19).
II. The warnings of instruction. God has given us warning in His Holy Word that life is uncertain (Jam 4:13-14); that it is an evil thing to offend God (Rom 2:8-9); that it is a foolish thing to forsake Christ (Heb 2:8); that it must be foolish to run such risk (Act 4:12); that it must therefore be foolish to turn away from this only hope.
III. The warnings of experience. The experiences of sin are bitter (Rom 7:24). The enjoyments of salvation are sweet (2Th 2:16-17). If warnings are to do us good they must be heard (2Ti 4:3-4), believed (Gen 19:14), obeyed (Mat 21:28-31). This is our lesson– Pro 29:1. (J. Richardson, M. A.)
Support the weak, be patient towards all men–Manton says: Though we cannot love their weaknesses, yet we must love the weak, and bear with their infirmities, not breaking the bruised reed. Infants must not be turned out of the family because they cry, and are unquiet and troublesome; though they be peevish and froward, yet we must bear it with gentleness and patience, as we do the frowardness of the sick; if they revile we must not revile again, but must seek gently to restore them, notwithstanding all their censures. This patience is far too rare. We do not make allowances enough for our fellows, but sweepingly condemn those whom we ought to cheer with our sympathy. If we are out of temper ourselves, we plead the weather, or a headache, or our natural temperament, or aggravating circumstances; we are never at a loss for an excuse for ourselves, why should not the same ingenuity be used by our charity in inventing apologies and extenuations for others? It is a pity to carry on the trade of apology making entirely for home consumption; let us supply others. True, they are very provoking, but if we suffered half as much as some of our irritable friends have to endure we should be even more aggravating. Think in many cases of their ignorance, their unfortunate bringing up, their poverty, their depression of spirit, and their home surroundings, and pity will come to the help of patience. We are tender to a man who has a gouty toe, cannot we extend the feeling to those who have an irritable soul? Our Lord will be angry with us if we are harsh to His little ones whom He loves; nor will He be pleased if we are unkind to His poor afflicted children with whom He would have us be doubly tender. We ourselves need from Him ten times more consideration than we show to our brethren. For His sake we ought to be vastly more forbearing than we are. Think how patient He has been to us, and let our hard heartedness be confessed as no light sin. (C. H. Spurgeon.)
The contrast between heathenism and Christianity in the treatment of the weak
Heathen philosophy, even Platos, was systematically hard on the weakly. It anticipated modern theories and practice in such matters as the struggle for existence, survival of the fittest, and happy dispatch. In the exercise of the art of medicine Plato held that it might serve to cure the occasional distempers of men whose constitutions are good; but as to those who have bad constitutions, let them die; and the sooner the better: such men are unfit for war, for magistracy, for domestic affairs, for severe study; and the best thing for such is to have done with life at once. In contrast with this Bacon vindicated the art of healing by appealing to the exampleor Christ, and reminded men that the great Physician of the soul did not disdain to be the Physician of the body. Hawthorne asserts that most men have a natural indifference, if not hostility, towards those whom disease, or weakness, or calamity of any kind causes to falter and faint amid the rude jostle of our selfish existence. The education of Christianity, he owned, the sympathy of a like experience, and the example of women, may soften and possibly subvert this ugly characteristic; but it is originally there, and has its analogy in the practice of our brute brethren, who hunt the sick or disabled member of the herd from among them as an enemy. Faithful to which code of action, says Balzac, the world at large is lavish of hard words and harsh conduct to the wretched who dare spoil the gaiety of its fetes and to cast a gloom over its pleasures: whoever is a sufferer in mind or body, or is destitute of money or power is a pariah. The weakly or deformed child of a Spartan was thrown, by order, into the cavern called apothetae, in the belief that its life could be no advantage either to itself or to the state. The worst of charity is, complains Emerson, that the lives you are asked to preserve are not worth preserving. (F. Jacox, B. A.)
The difficulty of the strong to sympathize with the weak
A disposition to despise weakness, observed Mr. Fonblanque, seems to be a law of nature which humanity prevails against with effort, by urging the sympathies and stimulating them by the imagination. Poor Boswell again and again makes piteous record of Johnsons unimaginative contempt for the sufferings of frailer constitutions; and he philosophizes on the fact that in full health men can scarcely believe that their ailing neighbours suffer much, so faint is the image of pain upon our imagination. At your age, sir, I had no headache, snapped the doctor at Sir William Scott once when the future Lord Stowell ventured to complain of one. When Fanny Burney fell ill at court, she wrote, Illness here, till of late, has been so unknown that it is commonly supposed that it must be wilful, and therefore meets little notice till accompanied by danger. This is by no means from hardness, but from prejudice and want of personal experience. John Stuart Mill reckoned it as one of the disadvantages of Bentham that from his childhood he had never had a days illness; his unbroken health helped to incapacitate him for sympathy with his fellows, and weakened his power of insight into other minds. (F. Jacox, B. A.)
Helping the weak
A poor bee had fallen into the pond, and was struggling as well as her failing strength would allow. We seized a pole, and placed the end of it just under her. She took firm hold, and we lifted the pole and the bee. A little while was spent in drying herself and pluming her wings, and then our worker made a straight line for the hive, and doubtless was soon at her daily task rewarding us with honey. May not many a human worker be found in a sinking condition? A little sensible help might save him. Who will give it? He who does so shall receive the blessing of him that is ready to perish. Poor hearts are often in deep despondency, sinking for lack of a sympathetic word. Do not withhold it. Rescue the perishing. Be on the watch for despairing minds; if no other good comes of it, you will, at least, be more grateful for your own cheerful ness. But good will come of it in unexpected instances, and it will be heavens music in your ears to hear sighs turned into songs. (C. H. Spurgeon.)
Support the weak
In the town of Leeds I was waiting one wet wintry night outside the railway station, when a ragged, dirty boy, selling papers, came up to me and said: Buy an evening paper, sir. Please do. Only seven left, and theys all my profit. The boys eagerness to sell arrested my attention, and on looking down I saw a bright, intelligent face with a look of honesty in it. So I questioned him, and found his parents were, he supposed, drinking at a public house in Briggate. Had he no cap to wear that rainy night? Yes, but he had lent it to his sister, who was waiting for him in an old doorway across the road till he sold out. The cap wasnt on her head because she had no boots and stockings, so I told her to put her feet inside my cap to keep em warm and prevent her ketchin cold. Surely this was a self-sacrificing chivalry worthy of the knights of old, for a boy who thus cared for his sister exhibited the true spirit of bravery. (Told in Dr. Bernardos Night and Day. )
Patience
is a Divine attribute, and is repeatedly mentioned as a fruit of Gods Spirit in the soul. In the text this grace as made a universal duty. It is not to be a tribute paid to the virtuous, but to all. And the man who enjoined it exercised it.
I. The nature and sources of Christian patience.
1. In respect to personal trial patience is exercised in its lower form. Patience in labour, fatigue, pain, etc., is not easy, but it is the easiest kind of patience. When, however, we are called to have patience with others, we enter a higher and more difficult sphere of duty. Men may endure their own trials from pride, hope, native firmness, duty, etc.; but when we are required to be patient towards bad dispositions, evil conduct, etc., this is a nobler achievement and proceeds from nobler motives.
1. Patience does not imply approval of mens conduct or character, nor indifference to them. On the contrary, we must see things as they are before God; and if we refrain from attacking it must not be, construed into approbation.
2. This patience implies such benevolence and pity as shall make us tolerant, and which can only spring from that regenerated love that God works in the soul.
II. The conditions of its exercise and its objects. It must be exercised towards all men. To be patient with those we love is natural; but we must not stop there; nor with our own set: nor with the good even when they stumble; nor with those who hold our opinions; but also with–
1. The dull and foolish, who are very trying, especially if you are nervous and they are not; if you are mercurial and they are phlegmatic. They are in your way, and make your tasks troublesome. Nevertheless, you must be patient with them.
2. The conceited; a very hard work indeed, to submit to haughty looks and arrogant conduct.
3. The selfish and cunning, patience with whom places you at a disadvantage.
4. The rude.
5. The passionate, etc. Wherever you find a man that has the brand of Gods creation upon him, and immortality for his destiny, there you find the object of this command. Do you find this hard, impossible? Then consider–
III. Its motives.
1. It is only by having patience with men that you can retain any hold upon them. The man who is outside your pity is outside your diocese. You cannot do anything for a man you dislike, and one of the worst things that can befall a benevolent nature is to be incapacitated to do good.
2. Only in this way can we imitate Christ. I say unto you, love your enemies, etc.
3. It is by this very patience on Gods part that we ourselves are saved. (H. W. Beecher.)
Patience and charity needed
Lord, I cant make these sticks perfectly straight; I have lost all my strength. Send me to another field. But what is the answer of the Holy Spirit? You were not sent to that field to take every crook out of those sticks; you cant perfect human nature; that is My work. Now there is something in every man–ministers included–that is a little gnarly. It is peculiar to the individual–a streak of the old Adam inwrought in his individuality. In one it is stubbornness, in another it is suspiciousness, in another reserve, in another a disposition to be critical, or fault finding, or censorious. By whatever name it may be known, it is, in fact, a little twist of depravity, and no human influence, no preacher, can untwist it and straighten it out. It is a peculiar twist of self, inborn, inbred, inwrought. So when I discover what a mans peculiar twist is, I say, The Lord only can take that out of him, and I wont touch it if I can help it. I tried my hand at this once on a good Scotch brother, and I will never try it again. He was a most uncompromising subject, and I am quite convinced that if I had had a little more charity for his peculiarities he would have been a very useful man. (Dr. Spinning.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Warn them that are unruly] The whole phraseology of this verse is military; I shall consider the import of each term. . Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude.
Comfort the feeble-minded] . Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord’s; and that those who trust in him shall conquer.
Support the weak] . Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle.
Be patient toward all] . The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Eph. 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers’ duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Now we exhort you, brethren: some think the apostle now turns his speech to their teachers, whom he here calls brethren in a more peculiar sense, and because the duties here enjoined do more properly belong to the ministry. But others more truly judge he continues his discourse to the whole church, and the several members of it. The same duties are to be performed by both, though under a different obligation: as in the civil state all are to seek the good of the commonwealth, though the magistrates and the governors are more specially obliged by office.
Warn them that are unruly; or admonish, as the same word is rendered in the former verse, here meant of brotherly, there of ministerial, admonition; wherein great prudence is to be used, as to time, place, persons, manner: and the unruly are such as keep not their place, alluding to soldiers that keep not their rank and station, and they are called in the margin disorderly, and that:
1. In civil respects, when men live without a calling, or, being in it, neglect it, or intrude into other mens business, and perform not the duties of their civil relations.
2. In natural respects, when men follow not the light of nature, and fulfil not the law of natural relations.
3. In spiritual respects, when men neglect or transgress the rules and order of their walking in their church state, either with respect to their teachers or one another. Admonition belongs to such, and is the first step of church censure when regularly performed.
Comfort the feeble-minded; oligofucouv, or the pusillanimous, men of little souls, as the word imports, such as dare not venture upon hazardous duties, or faint under the fears or feeling of afflictions, or are dejected under the sense of sin, and their own unworthiness, or fears of Gods wrath, and assaulted by temptations which endanger their falling.
Support the weak; antecesye an allusion to such as lift at one end of the burden, to help to bear it, answering to the word , Rom 8:26; The Spirit helpeth our infirmities: and the weak are either the weak in knowledge, weak in faith, that understand not their own liberty in the gospel, Rom 14:1; 1Co 8:9; and hereupon cannot practise as others do; their conscience is weak, 1Co 8:12; and so were in bondage to some ceremonial rites, when those that were strong stood fast in their liberty. These are to be supported, dealt tenderly with, and not to be despised, or rigorously used. Or, weak in grace, new converts, babes in Christ, tender plants, not well rooted in the gospel.
Be patient toward all men: this duty is universal; the former concerned only the saints. The word signifies longanimity, or long-suffering, and is often attributed to God, Exo 34:6; Rom 9:22. It consisteth in the deferring or moderating of anger, to wait without anger when men delay us, and to suffer without undue anger when they deal injuriously with us, whether they be good men or evil, believers or infidels, the strong or the weak, ministers or people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. brethrenThis exhortationto “warm (Greek, ‘admonish,’ as in 1Th5:12) the unruly (those ‘disorderly’ persons, 2Th 3:6;2Th 3:11, who would not work, andyet expected to be maintained, literally, said of soldiers who willnot remain in their ranks, compare 1Th4:11; also those insubordinate as to Church discipline, inrelation to those ‘over’ the Church, 1Th5:12), comfort the feeble-minded (the faint-hearted, whoare ready to sink ‘without hope’ in afflictions, 1Th4:13, and temptations),” applies to all clergy and laityalike, though primarily the duty of the clergy (who are meant in 1Th5:12).”
supportliterally, “layfast hold on so as to support.”
the weakspiritually.Paul practiced what he preached (1Co9:22).
be patient toward allmenThere is no believer who needs not the exercise of patience”toward” him; there is none to whom a believer ought not toshow it; many show it more to strangers than to their own families,more to the great than to the humble; but we ought to show it “towardall men” [BENGEL].Compare “the long-suffering of our Lord” (2Co 10:1;2Pe 3:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now we exhort you, brethren,…. This is said either to the ministers of the word that laboured among them, presided over them, and admonished them; and the rather, because some of these things here directed to are pressed upon the members of the church in 1Th 5:11 and which otherwise must make a repetition here; or to the members in conjunction with their pastors:
warn them that are unruly; or disorderly, idle persons, working not at all, busying themselves with other men’s matters, and living upon the church’s stock, reprove them for their sloth, exhort them to work with their own hands, to do their own business, and with quietness eat their own bread; or such who keep not their places in the church, but are like soldiers that go out of their rank, desert their companies, and fly from their colours, or stand aside, rebuke these, and exhort them to fill up their places, to abide by the church, and the ordinances of Christ; or such who are contentious and quarrelsome, turbulent, headstrong, and unruly, that cause and foment animosities and divisions, check them, admonish them, lay them under censure, for such a custom and practice is not to be allowed of in the churches of Christ.
Comfort the feebleminded: such as are not able to bear the loss of near and dear relations; are ready to stagger under the cross, and at the reproaches and persecutions of the world; and are almost overset with the temptations of Satan; and are borne down and discouraged with the corruptions of their hearts, speak a comfortable word to them, encourage them with the doctrines of grace, and the promises of the Gospel.
Support the weak; who are weak in faith and knowledge, strengthen them, hold them up; or as the Syriac version renders it, “take the burden of the weak” and carry it, bear their infirmities, as directed in Ro 15:1,
be patient towards all men; towards the unruly, the feebleminded, and the weak as well as to believers; give place to wrath, and leave vengeance to him to whom it belongs; exercise longsuffering and forbearance with fellow creatures and fellow Christians.
Fuente: John Gill’s Exposition of the Entire Bible
Admonish the disorderly ( ). Put sense into the unruly mob who break ranks ( privative and , verbal adjective of , to keep military order). Recall the idlers from the market-place used against Paul (Ac 17:5). This is a challenging task for any leader.
Encourage the fainthearted ( ). Old verb to encourage or console as in Joh 11:31, though not so common in N.T. as , the compound adjective (, little or small, , soul), small-souled, little-souled, late word in LXX. The verb occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line.
Support the weak ( ). Middle voice with genitive of , old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance).
Be long-suffering toward all ( ). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!
Fuente: Robertson’s Word Pictures in the New Testament
Them that are unruly [ ] . N. T. o The A. V. is more vigorous and less stilted than Rev. disorderly. From aj not and tassein draw up or arrange. Those who are out of line. Comp. the adverb ajgaqov disorderly, 2Th 3:6, 11. Probably referring to the idlers and busybodies described there.
Feeble – minded [] . N. T. o. Better fainthearted. Oligov little and yuch soul. Those of little heart. oClass. In LXX see Pro 14:29; Isa 25:5; Isa 54:6; Isa 57:15. Oligoyucia faint – heartedness, o N. T. LXX, Exo 6:9; Psa 54:8. Comp. Ps. of Sol., 16 11.
Support [] . Comp. Mt 6:24; Tit 1:9. Anti against and ecesqai to hold one’s self. The primary sense is, keeping one’s self directly opposite to another so as to sustain him.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now we exhort you, brethren,” (parakaloumen de humas, adelphoi) “and we exhort you all, brethren,” to beseech or call alongside for understanding and council, in the nature of a charge to four things: a) to warn, b) to comfort, c) to support, and d) to be patient, as follows:
2) “Warn them that are unruly” (noutheteite tous ataktous) “admonish the idle”; the drifting, non-workers, bums or tramps. Such ought not to exist among the people of God, especially in the church membership. Both Christian and secular work are of Divine order, 2Th 3:6-10; Gal 6:1-2.
3) “Comfort the feebleminded” (paramutheisthe tous oligopsuchous) “comfort the fainthearted,” the despondent, encourage them to be of good courage, Rom 15:1.
4) “Support the weak” (antechesthe tou asthenon) “Hold onto those in a condition of weakness”, lend them your hand to steady them, your shoulder to lean on, your ear for understanding, your heart for care for them. Act 20:35.
5) “Be patient toward all men” (makrothumeite pros pantas) “Be longsuffering toward all”, Eph 4:2; Luk 21:29; Heb 12:1; Jas 1:3-4.
Fuente: Garner-Howes Baptist Commentary
14 Admonish the unruly. It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly (607) be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.
Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.
He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, (608) for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.
(607) “The whole phraseology of this verse is military… ᾿Ατάκτους — those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier: those who will not do the work prescribed, and who will meddle with what is not commanded.” — Dr. A. Clarke. — Ed
(608) “ A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
1Th. 5:14. Warn them that are unruly.R.V. admonish the disorderly. Every Church knows these charactersmen who will break through all restraint. Comfort the feebleminded.R.V. encourage the faint-hearted. In 1Th. 2:11 we have met the verb before. The feeble-minded would have been scarcely worth the pity of the philosophers with whom alone the great-souled man was supreme. The comfort in that teaching, for the hour when the strong shall be as tow, was very scanty and inadequate. Support the weak.So be like the Lord who upholdeth all that fall, and raiseth up all those that be bowed down (Psa. 145:14). Be patient toward all men.R.V. longsuffering. It is the very opposite of what we mean by being short-tempered.
1Th. 5:15. Evil for evil.A quid pro quo, similar in kind and in quantity perhaps, but retaliation delights in interest.
MAIN HOMILETICS OF THE PARAGRAPH.1Th. 5:14-15
A Group of Christian Precepts.
The supernatural character of Christianity is not less apparent in the purity and loftiness of the morality it inculcates, than in the superiority of the truths it reveals. It is intensely practical in its teaching and aim. It is not like a glow of light that irradiates the external character for a time; it is an inward radiance that cannot help making itself visible in the outer life. It is not a sentiment; it is a principle. The moral precepts of Christianity can be appreciated and obeyed only by the soul that has become thoroughly possessed by the Christian spirit. Each precept in these verses may be fittingly used as the homiletical heading of a distinct paragraph.
I. Warn them that are unruly.The unruly are those who, like disorderly soldiers, break their ranks, and become idle, dissolute, and worthless in their lives. This disorderliness was a besetting sin of the primitive Churches, not excepting the Thessalonian. Many of them, entertaining false ideas about the nearness of Christs second coming, became indifferent to the ordinary work of life, and sank into listlessness and apathy, and even worse. Says the proverb, An idle brain is the devils workshop, and when a man is not diligently employed in some healthy and vigorous occupation, he is apt, notwithstanding his Christian profession, to become an instrument of evil and a disturber of the Church, the peace of which he is pledged to maintain. It is difficult to pin some people down to do a bit of fair and honest work. They are full of schemes and suggestions for other people to carry out; they lay down the line of conduct with the utmost precision, but never themselves illustrate the easiness or difficulty of keeping on the line; they make laws and regulations which they never dream of observing themselves, and are for ever finding fault that other people do not observe them. These are the restless gipsies of the Church, the pests of every Christian community into which they intrude, the mischief-makers and busybodies in other peoples matters. Warn such. Admonish gently at first, putting them in mind of their duty. It is the fault of many to limit admonitions to gross and grievous sins; but in these cases warning often comes too late. If admonition in the earlier stage is not effectual, then proceed to sharper and more faithful reproof. If that is unavailing, besitate not to take more summary measuresseparate yourselves from their society.
II. Comfort the feeble-minded.More correctlyencourage the faint-hearted. The reference is not to the intellectually weak, but to such as faint in the day of adversity, or are ready to fall away before the prospect of persecution and suffering (1Th. 2:14), or who are disheartened and desponding in consequence of the loss of friends (1Th. 4:13). It may also include those who are perplexed with constant doubt and apprehension as to their spiritual condition, and who through fear are all their lifetime subject to bondage. There are some people so weighed down with a sense of modesty as to incapacitate them from using the abilities they certainly possess, though underneath all this modesty there may be the pride of thinking themselves better able to judge of themselves and their abilities than anybody else. Others, again, are so oppressed with the inveteracy of sin, that they despair of gaining the victory over it, and give up all endeavours. These need encouraging with the promises of God, and with the lessons and examples furnished by experience. Heart-courage is what the faint-hearted require.
III. Support the weak.A man may be weak in judgment or weak in practice. There may be lack of information as to certain great truths necessary to be believed and stoutly maintained, or lack of capacity in clearly understanding and grasping those truths. Such was the condition of many in the apostles day, who, not apprehending the complete abrogation of the Mosaic law, and thinking they were still conscientiously bound to observe ordinances, were weak in faith. Some linger for years in the misty borderland between doubt and certainty, with all its enfeebling and poisonous malariaever learning, but never coming to a knowledge of the truth. Defective faith implies defective practice. Support such with the moral influence of our sympathy, our prayers, our counsel, our example. While not countenancing their sins, we may bear or prop them up by judiciously commending in them that which is good, by not too severely condemning them in the practice of things indifferent (1Co. 9:20), and by striving to rectify their errors with all gentleness and fidelity.
IV. Be patient toward all men.Not only toward the weak, the fainthearted, and the disorderly, but toward all menthe most wayward and perverse, the bitterest enemies and persecutors. Consider the patience of God towards ourselves, while for years we refused His calls and despised His admonitions; and let us strive to imitate His longsuffering and kindness. Lack of present success is no warrant to any to cease from obvious duties, and leave things to drift into hopeless entanglement and ruin. The triumphs of genius in art, science, and literature are triumphs of patience.
V. See that none renders evil for evil unto any man.Retaliation betrays a weak, ignoble, and cruel disposition. Pagan morality went so far as to forbid only the unprovoked injuring of others, and it is not without noble examples of the exercise of a spirit of forgiveness.
Exalted Socrates, divinely brave,
Injured he fell, and dying, he forgave;
Too noble for revenge, which still we find
The weakest frailty of a feeble mind.
The Jews prostituted to purposes of private revenge the laws which were intended to administer equitable retributions between man and man. It is Christianity alone that teaches man to bear personal injuries without retaliation. Hath any wronged thee? says Quarles; be bravely avengedslight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury. Public wrongs the public law will avenge; and the final recompense for all wrong, private and public, must be left to the infallible Judge of all (Rom. 12:19-20).
VI. But ever follow that which is good, both among yourselves and to all men.The noblest retaliation is that of good for evil. In the worst character there is some element of goodness, that may call out the desire to do good towards it. Our beneficence should be as large as an enemys malice (Mat. 5:44-45). That which is good is not always that which is pleasing to the objects of our benevolence, nor is it always pleasing to ourselves. Goodness should be sought for its own sake, and sought with increasing earnestness and perseverance, as the hunter seeks his prey. It is the great aim and business of life. Goodness is essentially diffusive; it delights in multiplying itself in others. It is undeterred by provocation; it conquers the most virulent opposition.
Lessons.
1. The preceptive morality of Christianity is a signal evidence of its transcendent glory.
2. Practice is more potent than precept.
3. The Christian spirit is the root of genuine goodness.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text (1Th. 5:14)
14 And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all.
Translation and Paraphrase
14.
But we exhort you, brothers, warn those who are (idle and) not obeying orders; encourage the faint-hearted; support the weak; be longsuffering toward all (men).
Notes (1Th. 5:14)
1.
No one enjoys being told he is wrong or being warned about something he is doing. Warning many people merely makes them stubborn. But Christians should both expect and appreciate warnings and exhortations that are given from Gods word by sincere people who are more advanced in the faith than they are.
2.
Paul urged the Thessalonians (in 1Th. 5:12) to obey those who admonished them. Now in this verse, they themselves are instructed to admonish (or warn) others.
3.
The word unruly (Gr., ataktos) means disorderly, out of the ranks (often so of soldiers), irregular. The INTERPRETERS BIBLE says that the Greek papyri sometimes uses the word to refer to idleness and loafing, and that is probably its application here.
We say this because 2Th. 3:11 says, We hear that there are some which walk among you disorderly, working not at all, but are busybodies. The word disorderly in 2Th. 3:11 is the same one as is translated unruly here in 1Th. 5:14.
4.
In 1Th. 5:8 Paul compared Christians to armored soldiers. Now he says, Dont be disorderly, or out of the ranks. Paul himself was not disorderly among them. 2Th. 3:7. Too many Christians are like soldiers out of line. Their actions interfere with the forward march of the whole church.
5.
Admonish (warn and seriously advise) those who are out of linethe loafers, the disorderly. (Amplified New Testament)
6.
This verse is an admonition against a too strictly disciplinarian spirit. The disorderly are not too hastily to be considered apostates, nor are the fainthearted to be regarded as cowards, nor the weak called backsliders, nor are any to be hastily cast out. (McGarvey)
7.
Pauls second Thessalonian letter indicates that these people who were unruly and disorderly and not working did not obey his exhortation and warning here in I Thessalonians. Therefore, in the second letter, Paul dealt with them roughly, saying, If any will not work, neither let him eat. 2Th. 3:10.
8.
The feeble-minded are not those who are mentally weak, but those who are faint-hearted and easily discouraged. They are the timid ones, those easily discouraged by persecutions, or cast down by trouble.
We do not condone their faulty understanding or weak will, but we must make concessions to their weakness and support them. We comfort, exhort, and encourage them. 1Co. 8:12.
Paul himself set an example of encouraging the fainthearted. For in 1Th. 2:11, he tells how he exhorted and comforted, and charged every one of you as a father does his children.
Furthermore, God Himself comfort the fainthearted, Isa. 57:15 : I dwell in the high and holy place with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
9.
The idea in the phrase, Support the weak, is to stick with them, Hold the weak firmly to you.
The law of the jungle says that the weak shall perish and only the fittest survive, The law of Christ is that the strong shall support the weak. Rom. 15:1 : We that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Every church has people in it who are weak in knowledge, trust, courage, and strength. Let us stick to these people and support them until they become strong and can uphold others.
10.
To be patient (Gr., makrothumeo) means to persevere patiently and bravely in enduring misfortunes and troubles; to be patient in bearing the offences and injuries of others; to be mild and slow in avenging. (Thayer.) It is the very opposite of being exasperated, short tempered, and despairing.
It takes a lot of long-suffering and patience before some of the children of God develop into the kind of people they should be. See 1Co. 13:4.
Fuente: College Press Bible Study Textbook Series
(14) Now we exhort you, brethren.Rather and than now. The writers turn to the presbytery, and explain their duty in the administration of discipline to the flock. The flock will be more apt to receive the discipline when they see with what apostolic authority their pastors are armed. Several special parts of the clerical office are then enumerated.
Warn.The same Greek word as admonish in 1Th. 5:12, and selected for that very reason. The unruly or disorderly are those who infringe good disciplinesaid of soldiers who leave their ranks: here notably of those mentioned in 2Th. 3:11.
Feebleminded.Or, fainthearted, pusillanimous. Such persons, e.g., as were overburdened with sorrow for the dead, or afraid of the persecutions, or the like.
Support the weak.Or, keep hold of them, to help them on. The weak are not quite the same as the feebleminded, but rather (judging from Rom. 14:1 et seq.) those who have not attained that robust common-sense and breadth of conscience which discriminates between truths and superstitions, necessities and expediencies; or who are not yet ripe enough Christians to be sure of standing in persecution.
Patient toward all men.Church officers are not to be rendered impatient by the defects, errors, weakness, stupidity, unbelief of any one, catholic, heretic, or heathen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Exhort you Conybeare heads this with a title indicating that it is addressed “to the presbyters.” And undoubtedly the functionaries implied in 1Th 5:12 would be the proper persons to take these words especially to themselves. Yet we lack any word to authorize any limitation of the words to them. They are addressed to all persons in the Church able to receive and perform the duties aright.
Unruly Dr. Clarke, with some plausibility, treats the terms of this verse as being military. This word primarily designates a soldier who does not stand in rank or order; hence, disorderly.
Feeble-minded Literally, small-souled. The pusillanimous, the narrow-minded, people of little culture and small intellect, need the culture, the tender consideration, of our sweet gospel.
Support the weak The world in its pride is ready to crush them. It calls the feeble-minded man a fool, the timid a coward, and the weak a nuisance, and hustles them out. In “the struggle for existence” they have a poor chance. The law of “the survival of the fittest” has no mercy for them. “Natural Selection” rejects them and sends them off to perish. But our Christianity is a higher law than the law of death to the weakest. It sees an immortality, a redemption by Christ, a value above all physical worlds, In the humblest form of humanity. It stands before the weak and says, Do not crush, but support.
Toward all Not merely of the Church, but as in next verse, all others.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And we exhort you, brothers and sisters, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering towards all. See that none render to anyone evil for evil, but always follow after that which is good.’
‘Brothers and sisters’. The work of the leaders, as described here, is to be supported and entered into by all on behalf of the whole church. The ‘disorderly’ or ‘lazy’ are to be admonished. The word for disorderly originally referred to soldiers who broke ranks, and then to anything out of order. Thus any displays of lack of unity are to be sorted out, and if necessary dealt with. Some, however, see the word as referring, as it can, to the culpably lazy. Paul may well have had in mind those who had ceased work because ‘Christ was coming’ (1Th 4:11-12; 2Th 3:11). But it also refers to those who are disorderly in doctrine (2Th 3:6). The fainthearted must be encouraged, or comforted in order to give them more strength. The spiritually weak would include those still babes in Christ (1Co 3:1-2; 1Pe 2:2), but would also include some who by their very nature always continue to need help, who are to be supported and nurtured. Compare Rom 14:1-8; Rom 14:13-23; 1Co 8:1-13. Longsuffering and patience is to be shown to all. This is the way the church should be (1Co 13:4-8).
Note the threefold injunctions, ‘admonish — encourage — support’ which are then held together by the fourth.
‘See that none render to anyone evil for evil, but always follow after that which is good.’ For this we can compare Mat 5:38-48. The Christian is above mere retaliation and revenge. Those can be left in the hands of God (compare Rom 12:17-21; 1Pe 3:9-12). Rather he must seek to follow the good for the benefit of all. This is especially to be true between fellow-Christians.
‘Always follow after that which is good.’ The verb is fairly strong, ‘pursue, run after’. The Christian is to pursue what is good.
Fuente: Commentary Series on the Bible by Peter Pett
Practical Examples of Sanctification – The closing passage of 1Th 5:14-22 gives the Thessalonians some practical examples of what this process of sanctification should look like among themselves. It contains short exhortations that emphasize the manifestation of the Holy Spirit in our physical lives. In 1Th 5:23-24 Paul assures them of the work of sanctification that will take place in their lives as they serve the Lord. This is because the underlying theme of the epistle of 1 Thessalonians is the office and ministry of the Holy Spirit at work in our lives, with 1Th 5:23 serving as a summary of the theme of this epistle.
1Th 5:16 Comments – In Gal 5:22-23, joy is a fruit of God’s Spirit. Thus, we are able to “rejoice evermore.” In order to do this, we are going to have to learn to trust God in every area of our lives. By His Word we walk in victory, we have no fear, etc.
Psa 5:11, “But let all those that put their trust in thee rejoice : let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.”
Psa 97:11-12, “Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the LORD, ye righteous ; and give thanks at the remembrance of his holiness.”
Pro 29:6, “In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice .”
Rom 5:2, “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God .”
Rom 15:13, “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.”
Heb 3:6, “But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end .”
We are to rejoice always, or, at all time. We must choose to rejoice. We are commanded to rejoice, even in bad circumstances.
Psa 9:2, “I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.”
Psa 31:7, “I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;”
Psa 42:5, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.”
Psa 118:24, “This is the day which the LORD hath made; we will rejoice and be glad in it.”
Rom 12:12, “Rejoicing in hope; patient in tribulation; continuing instant in prayer;”
Php 4:4, “Rejoice in the Lord alway: and again I say, Rejoice.”
1Th 5:17 Pray without ceasing.
1Th 5:17
AmpBible Be unceasing in prayer praying perseveringly,
NASB Pray without ceasing,
NIV Pray continually,
NLT Never stop praying,
RSV Pray constantly,
TEV Pray at all times,
Thayer One word used is “assiduously or busily.”
If we have time to pray, God has time to listen. 1Th 5:17 very likely means that we are to pray continually, daily, as a part of our daily lifestyle.
Illustration – Lelah C. Morgan, a Southern Baptist missionary, died at the age of one hundred and four (104). She was known as a woman who prayed without ceasing. “‘I keep the line open,’ Morgan said a few years ago about her ongoing conversation with God. ‘He knows when I’m going to talk to Him. I don’t have to introduce myself. I pray all day long–even through my daily duties. I can pray as well when I’m scraping carrots as any other time.” [78]
[78] “Oldest Retired Missionary, Lelah Morgan, Dies at 104,” in Baptist Press (1/24/83) (Nashville, TN).
Scripture References – Note similar verses:
Luk 18:1, “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;”
Rom 12:12, “Rejoicing in hope; patient in tribulation; continuing instant in prayer;”
Col 4:2, “Continue in prayer, and watch in the same with thanksgiving;”
1Th 5:18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you.
1Th 5:18
During my third year in seminary, I was working as a janitor at nights for a private school. One night while cleaning the locker room I was changing a light bulb. I could not find a ladder quickly, so I drug a desk under the light fixture, and climbed up. I put one foot on the desktop and one up on a locker. The desk slipped and I came a tumbling down. My kidneys hit the corner of the locker room bench and I hurt exceedingly. I lay on the bench until the pain eased up. However, I began to thank God and praise the Lord until I quit hurting. I chose to give thanks and praise to my God during difficult times.
Scripture References Note similar verses:
Psa 34:1, “I will bless the LORD at all times: his praise shall continually be in my mouth.”
Job 1:21, “And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.”
Eph 5:20, “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;”
1Th 5:19 Quench not the Spirit.
1Th 5:19
Eph 4:30, “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.”
1Th 5:20 Despise not prophesyings.
1Th 5:20
Paul, the apostle, operated in this gift, and therefore, he understood how people responded to it.
1Th 5:21 Prove all things; hold fast that which is good.
1Th 5:19-21
1Th 5:22 Abstain from all appearance of evil.
1Th 5:21-22
1Th 5:21-22 give us two guidelines for evaluating issues before making a decision. If the decision is good and beneficial for your business, your ministry, your family, and others, then it is most likely a good decision. We are to hold fast to those things that bring good. In contrast, if the decision places you or others in a position of appearing evil, then abstain from that path.
Murdock reads, “Explore everything and hold fast the good: and fly from every thing evil.”
The RWebster reads, “Examine all things; hold fast that which is good. Abstain from all appearance of evil.”
1Th 5:23 “And the very God of peace sanctify you wholly” Comments – The epistle of 1 Thessalonians emphasizes the office and ministry of the Holy Spirit in sanctifying the believer. Thus, the phrase “God of peace” refers to the Holy Spirit. His peace is manifested in our lives as we allow Him to work and sanctify us. His peace is the primary indicator that we are being led by the Holy Spirit through the process of sanctification.
God takes every believer through a process of sanctification, or purging. See Joh 15:1-8 on the vine and the branches. The process of sanctification begins in the spirit and proceeds through the soul and into the body. This verse lists the three-fold make-up of man in this order of sanctification: spirit, soul, and body. God initially gives the born-again believer a new, recreated spirit in his inner man. The believer then begins to sanctify his mind through an understanding of the Word of God. This allows the believer to conduct his actions and lifestyle in a manner that bring him into a journey of peace in every area of his life. Many believers have been born again, but they have not renewed their minds with the Word of God. Therefore, they incur many unnecessary problems in life because of this deficiency in their minds and bodies. The Spirit of God has been poured forth into the life of every believer to guide him into a journey of peace in every aspect of his make-up: spirit, soul, and body.
1Th 5:23 “and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” – Comments – Note that 1Th 5:23 declares that man is made up in three parts, his spirit, soul and body. The spirit is the heart of man. The soul is man’s mind, emotions and intellect. The body is man’s physical body.
Illustration – It is possible to take a person, give them a great education for their minds, and train them to be a good athlete with a strong body, yet this person can still have a wicked heart. This is the three-fold make-up of mankind.
In 1Th 5:23 Paul refers to the inner man first and moves to the outward man. Kenneth Hagin explains that this is because Paul was more spirit conscience than flesh conscience. [79]
[79] Kenneth Hagin, How You Can Be Led By the Spirit of God (Tulsa, Oklahoma: Faith Library Publications, c1986, 1997), 7.
Where did this three-fold concept of the whole man originate? If we study the Law of Moses, we see that Moses refers to this concept when summarizing the Ten Commandments. In fact the Shema, one of the verses that was popular enough with the children of Israel to be placed into their phylacteries, clearly refers to this three-fold make-up of man.
Deu 6:4, “Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.”
In fact, Jesus Christ refers to the Shema by emphasizing this same concept.
Mar 12:30, “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.”
1Th 5:23 Comments – Note that three of the most important people in our society are our ministers who care for our spiritual well-being, our doctors who care for the health of our bodies, and our school teachers who educate our minds. To illustrate this three-fold makeup of man, we can easily see how it is possible to take a young person and send him to the finest university in order to educate his mind. He can join the athletic team at school and become a great athlete. Yet, this same person could still have a wicked heart.
1Th 5:23 Scripture References – Note a similar verse:
1Co 7:34, “There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit : but she that is married careth for the things of the world, how she may please her husband.”
1Th 5:24 “who also will do it” Comments – What will the God of peace do? The previous verse tells us that He will complete the process of sanctification in our lives.
1Th 5:24 Comments – The underlying theme of the epistle of 1 Thessalonians is the office and ministry of the Holy Spirit in sanctifying the believer. Thus, Paul closes his epistle by declaring that the Holy Spirit will be faithful to sanctify us. God will be faithful to guide us through the process of sanctification. What shall He do? He shall sanctify us wholly (1Th 5:23) as we abide in Him. While the epistles to the Corinthians emphasize the believer’s role in his sanctification, the epistles to the Thessalonians emphasize God’s faithful role in our sanctification.
Fuente: Everett’s Study Notes on the Holy Scriptures
1Th 5:14. Them that are unruly, Dr. Heylin, with the margin of our Bibles, renders the original , by disorderly. It is a military term, expressing the character of soldiers, who keep not their ranks, and will not know their colours.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 5:14 . ] is especially said of the soldier who does not remain in his rank and file (so inordinatus in Livy); then of people who will not conform to civil regulations; then generally disorderly . Here the apostle alludes to those members of the Thessalonian church who, instead of applying themselves to the duties of their calling, had given themselves up to an unregulated and unsteady nature and to idleness, comp. 1Th 4:11 ; 2Th 3:6 ; 2Th 3:11 . We are not to understand, with Chrysostom, Oecumenius, Theophylact, Estius, Fromond., Turretin, Benson, Bolten, Bloomfield, and others, the presbyters as the subject of , but, as is already evident from the addition of , and generally from the similarity of the introductory words of 1Th 5:14 with those of 1Th 5:12 , the members of the church in their totality. Paul thus here puts it out of the question that the church as such had fallen into (see on 1Th 4:11 ). But it also follows from these words that the apostle was far removed from all hierarchical notions in regard to rulers (Olshausen).
Further, they were to comfort , to calm ] the faint-hearted, the desponding . Paul here thinks particularly on those who, according to 1Th 4:13 ff., were painfully agitated concerning their deceased friends. Yet this does not prevent us from extending the expression also to such who failed in endurance in persecution, or who, conscious of some great sin, despaired of the attainment of divine grace, etc.
The ] the weak , whom the church is to assist, are not the bodily sick, but fellow-Christians who still cling to prejudices, and were more imperfect than others in faith, in knowledge, or in reference to a Christian life; comp. Rom 14:1-2 ; 1Co 8:7 ; 1Co 8:11-12 .
] to be long-suffering , denotes the disposition by which we do not fly into a passion at injuries inflicted, but bear them with patience and forbearance, comp. 1Co 13:4 ; Eph 4:2 ; Col 3:12 .
] to all , is not to be limited to , , and (Koppe), nor to fellow-Christians (Riggenbach), but is to be understood of all men generally; comp. , 1Th 5:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men .
Ver. 14. Warn them that are unruly ] Cry Cave miser, Beware the wretch, stop them in their cursed career, tell them that hell gapes for them, and is but a little before them; snatch them out of the fire, saving them with fear,Jdg 1:23Jdg 1:23 . Neglect of private admonition, how it stings the consciences of the best at death, see Mr Hiron’s Life prefixed to the second part of his worthy works. See also Mr Baxter’s Saint’s Everlasting Rest, p. 497.
Comfort the feeble minded ] The dispirited, faint hearted, sick, and sinking under the sense of sin and fear of wrath. A Christian should have feeding lips and a healing tongue. The contrary whereunto is deeply detested,Eze 34:4Eze 34:4 .
Support the weak ] Set to your shoulder and shore them up, . Deal not as the herd of deer do with the wounded deer, forsake and push it away from them. Christ gathereth his lambs with his arm, and bears them in his bosom, Isa 40:11 . He had a great care of his weaker tribes when they marched through the wilderness, for in their several brigades he put a strong tribe to two weak tribes, as Judah to Issachar and Zabulon, &c. The Greek word here rendered support, signifieth sublevare alioqui ruituros, saith Beza, to keep up those that would else go to the ground.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 22 .] General exhortations with regard to Christian duties . There appears no reason for regarding these verses as addressed to the presbyters, as Conybeare in his translation (after Chrys., c, Thl., Est., al.). They are for all : for each to interpret according to the sphere of his own duties. By the , he continues the same address as above. The attempt to give a stress to (‘you, brethren, I exhort,’ Conyb.) is objectionable: (1) because in that case the order of the words would be different ( , ., ., or ., .), (2) because the attention has been drawn off from by intervening.
Fuente: Henry Alford’s Greek Testament
14 . ] This as ch. 1Th 4:11 , 2Th 3:6 ; 2Th 3:11 , certainly implies that there was reason to complain of this in the Thessalonian church. “ is especially said of the soldier who does not remain in his rank: so inordinatus in Livy.” Ln.: hence disorderly .
] such e.g. as needed the comfort of ch. 1Th 4:13 ff.
] keep hold of (reff.) i.e. support .
must, be understood of the spiritually weak, not the literally sick: see reff.
] not, ‘all the foregoing’ ( , , ); but all men : cf. next verse.
Fuente: Henry Alford’s Greek Testament
1Th 5:14 . The particular form of insubordination at Thessalonica was idleness (for the contemporary use of . in this sense, see Oxyrh. Papyri , ii. 1901, p. 275). Similarly, in Olynth . iii. 11, Demosthenes denounces all efforts made to shield from punishment , i.e. , those citizens who shirk active service and evade the State’s call for troops. = “faint-hearted” (under trial, 1Th 1:6 , see references), (cleave to, put your arm round), ( i.e. , not in health only but in faith or position, Act 20:35 ), . . = do not lose temper or patience with any (of the foregoing classes) however unreasonable and exacting they may be ( cf. Pro 18:14 , LXX). The mutual services of the community are evidently not to be left to the , for Paul here urges on the rank and file the same kind of social duties as he implies were incumbent upon their leaders ( cf. . 12, 14). If here meant the , it would have been more specificially defined. An antithesis between 12 and 14 would be credible in a speech, not in a letter.
Fuente: The Expositors Greek Testament by Robertson
exhort. App-134.
warn. Same as “admonish”, 1Th 5:12.
unruly. Greek. ataktos. Only here. Compare 2Th 3:6, 2Th 3:11 (the adverb translated “disorderly”).
comfort. Greek. paramutheomai. See 1Th 2:11.
feebleminded = fainthearted. Greek. oligopsuchos. Only here.
support. Greek. antechomai. Here; Mat 6:24. Luk 16:13. Tit 1:9.
toward. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
14-22.] General exhortations with regard to Christian duties. There appears no reason for regarding these verses as addressed to the presbyters, as Conybeare in his translation (after Chrys., c, Thl., Est., al.). They are for all: for each to interpret according to the sphere of his own duties. By the , he continues the same address as above. The attempt to give a stress to (you, brethren, I exhort, Conyb.) is objectionable: (1) because in that case the order of the words would be different ( , ., ., or ., .),-(2) because the attention has been drawn off from by intervening.
Fuente: The Greek Testament
1Th 5:14. , the disorderly [unruly]) Such persons were not wanting, how flourishing soever that church might be. And , disorder, presently increased, 2Th 3:6; 2Th 3:11.-) pay attention to, , , to have regard to, Pro 4:6.- , to all) There is no believer to whom long-suffering (, implied in ) may not be shown; none, to whom a believer ought not to show it. Many show it more to strangers than to their own families, more to the powerful than to the more humble; but it should be shown towards all.
Fuente: Gnomon of the New Testament
1Th 5:14
And we exhort you, brethren, admonish the disorderly,-It is the duty of Christians, as members of the church, to help one another to a better and more faithful and holy life. [The disorderly are those who fall short of the Christian standard or who violate the laws of the Lord by irregularities of any kind. Any Christian who sees any walking disorderly has a right to admonish them; it is laid upon him as a sacred duty tenderly and earnestly to do so. We are too much afraid of giving offense and too little afraid of allowing sin to run its course. Which is more godlike: to speak to the one who has been disorderly or say nothing at all to him, but talk about what we find to censure in him to everyone who will listen to us, dealing freely behind his back with things we dare not speak to his face? Surely admonition is better than gossip; even if it is more difficult, it is more Christ-like. It may be that our own conduct shuts our mouths or at least exposes us to a rude retort; but unaffected humility and devotion to God can overcome that.]
encourage the fainthearted,-This refers to those who are easily disheartened and discouraged. They lack the energy and boldness in which the disorderly abound. They require constraint as the others require restraint. Sensitiveness to criticism, dread of persecution, a sense of failure to follow the will of the Lord, apprehensiveness concerning the future are among the causes that produce faintness of heart.
support the weak,-Those without spiritual strength, the weak in faith, and conscience who do not go forward. It is very conceivable that in so young a church there were yet people, who, like children, easily stumbled. We must hold on to them, not expect or leave them to stand alone. Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. (Rom 15:1.)
be long-suffering toward all.-[Long-suffering is the quality of self-restraint in the face of provocation which does not hastily retaliate nor promptly punish; it is the opposite of anger and is associated with mercy and used of God. (Exo 34:6; 1Pe 3:20.) Christians must learn to be patient, forbearing, persevering, not easily discouraged in helping all men in their weakness and trials.]
Fuente: Old and New Testaments Restoration Commentary
exhort: or, beseech, Rom 12:1
you: 1Th 5:12
warn: Jer 6:12, Eze 3:17-21, Eze 33:3-9, Act 20:27, Act 20:31, 1Co 4:14, Col 1:28
that: Tit 1:6, Tit 1:10
unruly: or, disorderly, 2Th 3:11-13
comfort: 1Th 2:7-12, Isa 35:3, Isa 35:4, Isa 40:1, Isa 40:2, Isa 40:11, Eze 34:16, Mat 12:20, Luk 22:32, Joh 21:15-17, Rom 14:1, Rom 15:1-3, Gal 6:1, Gal 6:2, Heb 12:12
support: Act 20:35,*Gr.
be: Isa 63:9, 1Co 13:4, 1Co 13:5, Gal 5:22, Eph 4:2, Eph 4:32, Eph 5:1, Eph 5:2, Col 3:12, Col 3:13, 1Ti 3:3, 1Ti 6:11, 2Ti 2:24, 2Ti 2:25, 2Ti 4:2, Heb 5:2, Heb 5:3, Heb 13:3
Reciprocal: Deu 22:4 – thou shalt surely 1Sa 1:8 – why weepest 2Ch 19:10 – warn them Job 4:4 – upholden Psa 19:11 – Moreover Psa 41:1 – the poor Jer 31:8 – them the Eze 3:21 – if thou Eze 33:9 – if thou Mal 3:16 – spake Mat 13:28 – Wilt Act 15:32 – exhorted Act 18:23 – strengthening Act 20:12 – were Rom 15:14 – able 1Co 14:3 – exhortation 1Co 14:31 – all may be 2Co 6:4 – in much Col 2:2 – their Col 4:8 – and comfort 1Th 4:18 – Wherefore 2Th 3:6 – walketh 2Th 3:15 – count 1Ti 3:1 – desireth 2Ti 2:15 – rightly Tit 3:2 – all men
Fuente: The Treasury of Scripture Knowledge
1Th 5:14. To warn always implies a possible danger or unpleasant experience; and since it is the unruly (disorderly) who are warned, it denotes that the unpleasant experience would be brought on them by their own conduct. The unpleasant experience might consist either of disciplinary action by the church (2Th 3:6), or the sentence of punishment at the last day (Mat 25:4 G), or both. Feebleminded does not mean folks who are irresponsible mentally, for such would not be in the church. The word means “faint-hearted” according to Thayer; disciples who are inclined to be easily discouraged in the presence of trial. Support the weak. Some members have less ability than others. and Paul would have the stronger ones to support them. (See Rom 15:1.) In all the various conditions of human society, it is a gracious attitude to be patient or long-suffering.
Fuente: Combined Bible Commentary
1Th 5:14. Brethren. The counsels of this verse are addressed not to the ministers alone, nor to the people alone, but to all.
Unruly. The connection would lead a reader to suppose that this referred to those who rebelled against the authority of the elders or presiding ecclesiastical officials; but the similar expressions in the Second Epistle, 1Th 3:6-7; 1Th 3:11, would seem to indicate that those are meant who had abandoned their ordinary occupations from misapprehensions regarding the coming of the Lord. It may, however, have a wider reference to all who did not live consistently with the Christian rule.
The feeble-minded. Those timid persons who were dismayed by the persecutions which had overtaken the young Church, or who were downcast by the loss of friends through death. An example of such comforting of the feeble-minded is given in Heb 12:1-13.
Support the weak. Undoubtedly this means the weak in soul, whether through defect of faith, bondage of conscience, or instability of principle, a class of persons with whom Paul himself had much to do, and who are largely found in even the oldest Christian communities. How are we to treat the scrupulous, conscientiously bigoted, slow, obstructive, little-minded members? Are we to leave them out of account and override their prejudices? We are to support, or, as the word means, hold to them. We are to befriend and consider them. They are not to be left behind or made no account of; they are not to be abandoned, but the van must wait upon the weaklings and encourage them into strength. To them, as to all, we are to be patient, or long-suffering, putting up with much provoking narrowness and obstinacy and misapprehension of Christian principle.
Fuente: A Popular Commentary on the New Testament
Here our apostle directs the ministers of Christ how to carry themselves towards their people, namely, that they should admonish those that are unruly and walk disorderly; that they should comfort the feeble-minded, such as are dispirited by, and rejected under their afflictions, that they should bear with the weak in faith, and be patient towards all mankind.
Note hence, that the church of Christ here on earth, is like a hospital of sickly and infirm persons, labouring under great variety of spiritual diseases, and consequently fit objects of Christ’s ministers, to exercise their patience and pains upon; some unruly, some weak, some feeble-minded; every person, every member of the church is a patient, and every patient has his particular distemper, which calls for indefatigable diligence, and invincible patience, from such as are spiritual physicians.
Fuente: Expository Notes with Practical Observations on the New Testament
Proper Treatment of the Unruly and Fainthearted
Other Christians could be described as fainthearted, or timid, fearful. This type of individual was weakened when confronted with persecution and opposition. Such need support and encouragement. Since the devil is compared to a lion, the young and weak should always be considered one of his primary targets ( 1Pe 5:8 ). They may need an elder, or other strong Christian, to put an arm around them and help them over life’s rough times. All of these groups will require a long suffering spirit to help them, if they are to survive spiritually.
In general, it could be said that Christians must not be vengeful ( Rom 12:17-21 ). They should always try to do what is right for the other fellow, even if he is not a member of Christ’s body ( 1Th 5:14-15 ).
Fuente: Gary Hampton Commentary on Selected Books
1Th 5:14-15. We exhort you, brethren Not only you who are pastors and rulers, but you that are private members of the church; warn them that are unruly Greek, , disorderly; them that stand, as it were, out of their ranks in the spiritual warfare: for it is a military term, expressing the character of soldiers who break their ranks, desert their posts, or will not know their colours, and therefore cannot perform their duty as soldiers, especially in battle. It is fitly used to denote those who neglect the proper duty of their office or station. Comfort the feeble- minded Whose courage and resolution are ready to fail them under the difficulties they meet with. The original expression, , properly means those of little soul, or such as are peculiarly wanting in fortitude and vigour of mind; support the weak The infirm, whether in soul or body; be patient , be long-suffering; toward all men Bearing with the weaknesses of the children of God, and exercising meekness and gentleness even toward the perverse, obstinate, and ungrateful. The beauty of this whole passage is thus illustrated by Mr. Blackwall: (Sac. Class., vol. 1. p. 257:) It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied. See that none, &c. Watch over both yourselves and each other, and whatever injury any of you may have received, whether from professed friends or from avowed enemies, let no one render evil for evil, but ever follow that which is good Endeavouring to the utmost to promote the happiness of all about you; and that resolutely and perseveringly; both among yourselves That is, toward all your fellow- Christians; and to all men Not exempting your enemies and persecutors.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all. [The word “disorderly” describes the soldier who does not remain in the ranks; it is the following out of the military figure introduced at verse 8. The whole is an admonition against a too strictly disciplinarian spirit. The disorderly are not to be too hastily considered apostates, nor are the fainthearted to be regarded as cowards, nor the weak called backsliders, nor are any to be hastily cast out; but the church, being slow to condemn, is to bear with offenders, and seek to reclaim them.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5:14 {9} Now we exhort you, brethren, warn them that are {e} unruly, comfort the feebleminded, support the weak, be patient toward all [men].
(9) We must have consideration of every man, and the remedy must be applied according to the disease.
(e) That keep not their rank or standing.
Fuente: Geneva Bible Notes
2. Relationships among themselves 5:14-15
Paul now gave stronger commands (cf. 1Th 5:12). Not only the leaders but all the believers were responsible to minister to one another. Those who neglected their daily duties needed stirring up to action. Those who were timid or tended to become discouraged and despondent more easily than most needed cheering up, stimulation to press on, and extra help. Those who had not yet learned to lean on the Lord for their needs as they should were worthy of special support. Above all, the Thessalonians were to be patient with one another and with all people. They were not to retaliate but to do positive good to all others (cf. Pro 25:21; Mat 5:38-42; Mat 5:44-48; Luk 6:27-36; Rom 12:17-21; 1Pe 2:19-23; 1Pe 3:9).
"Nonretaliation for personal wrongs is perhaps the best evidence of personal Christian maturity." [Note: Thomas, p. 290.]
1Th 5:14 focuses on those who are hurting, and 1Th 5:15 on those who hurt others.