1 Thessalonians 5:12

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:—

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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” (προΐσταμένους proistamenous) see the notes on Rom 12:8, where it is translated “ruleth.”

And admonish you - The word here used (νουθετέω noutheteō) 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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, προισταμενους, 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 — Υπερ εκπερισσου, 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 work’s 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?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 order—a clergy as distinguished from the laity—charged 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 highly”—the 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 office—as 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 God’s 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 suasion—by 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 work’s 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 God’s house, and the dispensers of His mysteries. Honour and love them for God’s 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 backslidings”—he 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 flock—no 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 work’s 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.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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, τοὺς κοπιῶντας] 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 work’s 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, τινί]; but ever follow [always pursue, πάντοτε … διώκετε] that which is good, both among yourselves, and to all 16men [both toward one another, and toward all]36 Rejoice evermore [always, 17, 18πάντοτε]. Pray without ceasing. In everything give thanks: for this Isaiah 19[is]37 the will of God [God’s 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, Lünemann] as miscellaneous. It is no fortuitous selection, but we recognize an order and purpose. It is natural that in the Apostle’s 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 (δέ, see Lünemann) 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; ἐρωτῶμεν, 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 (πρεσβύτεροι or ἐπίσκοποι), but by a brief indication of their functions; who labor, take pains; κοπιᾷν 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. Ἐν ὑμῖν can mean on you (Hofmann, Winer, § 48. a. 3) or among you, in your circle; not, in your hearts (Pelt), for that is not man’s business. The κοπιᾷν is defined by what follows; for προΐστασθαι and νουθετεῖν cannot refer to other persons, officers, classes, since participle is joined to participle by a simple καί; 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 κοπιᾷν; in its relation to the church, a προΐστασθαι; in application to the erring, a νουθετεῖν. 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: “ἐν 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 ἐντυγχάνειν ὑπέρ τινος. Finally, νουθετεῖν is properly to correct one’s 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 men—such is his request—ye ought εἰδέναι, pregnant: respicere, to recognize and acknowledge them as being what they are; like ἐπιγινώσκειν, 1Co_16:18, and Pro_27:23, Septuagint for יָדַע indeed, יָדַע is translated also by εἰδέναι, when the meaning is to interest one’s 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 εἰδ., supposes that what is to be known about them is first resumed in ἡγεῖσθαι &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.43—And to esteem them very exceedingly, &c.; still dependent on ἐρωτῶμεν. According to the two interpretations that are here possible, ἡγεῖσθαι, &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 ἡγεῖσθαι (with an accusative) means to take one to be something, not, by itself, to esteem highly; this would require the addition of περὶ πολλοῦ, π. πλείστου, and for that ὑπερεκπερισσοῦ can hardly answer. Besides, it is then quite too tautological with εἰδέναι. Rather, therefore, with Chrysostom: ἡγεῖσθαι αὐτοὺς ἐν ἀγάπῃ τῇ ὑμῶν ὀφείλειν εἰναι, ἡγ. αὐτ. ἀξίους τοῦ ἀγαπᾶσθαι (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 Lünemann, Hofmann: hold them in love, like ἔχειν τινὰ ἐν ὀργῇ (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 work’s 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, ἐν ἑαυτοῖς equivalent to ἐν ἀλλήλοις, Joh_7:35; for the matter, Mar_9:50 is to be compared. The variation ἐν αὐτοῖς (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: ἐν αὐτοῖς γᾶρ εἰρ. But the reference to the teachers is not good; 1. ἐν would not suit well; μετά (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, ἐν ἑαυτοῖς; 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 ἡσυχάζειν, πράσσειν τὰ ἴδια, &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 ἀτακτεῖν, to which he forthwith proceeds.

2. (1Th_5:14.) Now [or, But—see 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 ἄτακτοι; 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, ἀτάκτως περιπατεῖν, 1Th_5:7, ἀτακτεῖν; ἄτακτος (Livy), is the soldier who keeps not his rank and file; then, by transference, whoever forsakes his τάξις, 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; ὀλιγοψ., Septuagint for various Hebrew words, Isa_54:6; Isa_57:15; μικροψυχεῖν 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;ἀντέχεσθαι, to hold fast to something, adhærere; Tit_1:9, to cleave to the word; Mat_6:24, to one’s master; and so here: to the weak, as a precious treasure; but also in Pro_4:6 Septuagint for שמר: 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 ἀσθενεῖς 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 ἀνδρίζεσθε, κραταιοῦσθε (1Co_16:13), or again by the ὑγιαίνειν of the Pastoral Epistles.—The most general precept comes last: Be long-suffering toward all; as love acts (1Co_13:4; comp. הֶאֶרִיךְ אַפּוֹ, 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 all—Theodoret, Olshausen, Lünemann [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 ὁρᾶτε, &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); βλέπετε 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 μακροθυμία, 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: μή τις ὑμῶν, 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 Lünemann 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; μή τις 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.45—But always pursue that which is good—not 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: κακόν), morally good (Rom_12:9; Rom_12:21). Of course, this is also beneficial to one’s 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 διώκειν. 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: τὴν ὁδὸν ἔδειξε. 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 ἐν παντί. This is not the same thing as πάντοτε (which stands with it at 2Co_9:8), for καιρῷ should not have been wanting; but it means, in every point, every matter or situation, equivalent to κατὰ πάντα, περὶ παντός, ὑπὲρ πάντων (Eph_5:20).—For this Isaiah 46 God’s will, &c. (1Th_4:3); not the will, since that of course includes more than this one point. The subject is τοῦτο, 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, Möller] 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 τοῦτο as one topic. In consideration also of the fact that ἑν παντὶ εὐχαριστεῖτε is added by asyndeton, it may well seem more advisable to refer the τοῦτο, 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 God’s gracious will in Christ, that we have therein abundant cause for thanksgiving; but: God’s 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 εἰςὑμᾶς, 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. Quench—literally, extinguish—Him not; the sacred fire; comp. Rom_12:11, τῷ πνεύματι ζέοντες, and 2Ti_1:6, ἀναζωπυρεῖν; Theophylact: In the night of this life God gave us the Spirit for a light. But Wetstein shows by many examples that σβέννυμι 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 Spirit’s 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 Spirit’s 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 Olshausen’s 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 præsentium 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 ἐξουδενεῖν; όω likewise occurs (Mar_9:12, various reading); the Swiss vernüte 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 γλῶσσαι. Not to despise, however, does not mean to receive without judgment and blindly. Hence: Prove all things. The variations, πάντα, πάντα δὲ, δοκιμάζοντες, instead of ζετε, and lastly καὶ τὸ καλόν, seem to lead back to the asyndeton, πάντα δοκιμάζετε, as the simplest reading. But should the preponderance of authorities be deemed decisive in favor of the addition of δέ, 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 life—what amongst the πάντα (primarily in the prophesyings) you find excellent—that hold fast, in opposition to the ἐξουθενωῖν. 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: διακρινέτωσαν. 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 πάντα δοκιμάζετε Cyril of Alexandria prefixes the words, γίνεσθε φρόνιμοι τραπεζῖται (money-changers, argentarii, nummularii). In the other Fathers this sentence is, γ. δόκιμοι τραπ. and from this arises a telling contrast: Be proved yourselves, that you may be able to prove (comp. Hänsel, 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 ῥῆμα ἄγραφον. Such is Hänsel’s view, who thinks that it may at any rate have been in the Apostle’s mind, and that δοκιμάζετε is to be explained by the technical language of exchangers, as also εἶδος 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 εἶδος without νομίσματος, 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 εὐσχημόνως περιπατεῖν (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. Lünemann 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, εἶδος 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 πονηρός stands opposed to καλός, and ἀπέχεσθε to κατέχετε, as the two sides, the negative and the positive, of δοκιμάζειν. For Lünemann’s idea is plainly too refined, that, because we have not simply ἀπὸ τοῦ πονηροῦ 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 εἶδος 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 one’s own accord readily think; whereas the context lends to the seemingly general idea a more specific import. Still it may be asked whether πονηροῦ, because without the article, belongs as an adjective to εἴδους (Bengel, Schott, Pelt), or as a substantive depending on εἴδους. The former construction would be advisable only in case the expression already implied, of what things the εἶδος, is intended, and those things such as that their good εἶδη are distinguishable from the bad. It is better, therefore, to take it, with De Wette, Lünemann [Jowett, Alford, Ellicott] and others, as a substantive (comp. Heb_5:14, πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, also without article; comp. Joseph. Ant. x. 3. 1, πᾶν εἶδος πονηρίας; Hofmann refers also to Plato, Rep. p. 357 c., ὁρᾷς τε εἶδος ἀγαθοῦ [to which may be added Chrysost. Hom. viii. on this Epistle, οὐδέν ἐστιν εἶδος κακίας ὅπερ ἀτόλμητον—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 εἴδη, 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 κατέχειν, and there an ἀπέχεσθαι—not isolated acts merely—but 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 ἅγιοι; 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. Ὁλοτελεῖς, in the New Testament ἅπαξλεγ. 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 people—accusative of operation; with this verb without example. This word, no less than ὁλόκληρον, may suggest the faultlessness of sacrifice. The latter is equivalent to integer; at Jam_1:4 it stands with τέλειος; in the Septuagint for תָּמִים, שָׁלֵם; and unhurt, in all parts uninjured, may your spirit, &c. be kept, &c. De Wette, Olshausen, and Lünemann would understand it quantitatively, to distinguish it from ἀμέμπτως: every part by itself entirely, all spotless. But ὁλόκλ. denotes the quality,49 the full healthy life, comp. ὁλοκλμρία in the healing of the lame man (Act_3:16), and is yet sufficiently distinct from ἀμέμπτως, 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 ὁλοκλhρία is a predicate, whereas the adverb ἀμέμπτως 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, ἀμέμπτως ἐγεήθημεν, and the breviloquence 1Th_3:13 (where, however, we find ἀμέμπτους), as if it were τηρηθείη εἰς τὸ ἀμέμπτως γενηθῆναι ἐν—. But that is too artificial. Lünemann understands the adverb as more closely defining ὁλόκληρον τηρηθεῖη;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 τηρηθῆναι, 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 Ὁλόκληρον, 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 πνεῦμα, רוּחַ, is the spiritual nature of man as directed upward, and as capable of living intercourse with God. The power of thought, νοῦς, is not the same thing as πνεῦμα (comp. Romans 7, 8); for the νοῦς can be entangled and enchained in the flesh (Col_2:18); the πνεῦμα 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 God’s 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 man’s spirit is threatened with defilement (2Co_7:1), whereby the divinely renewed life might again become retrograde, so that at last the ψυχικός should (as it were) no longer have any spirit (Judges 19).—On the contrary, ψυχή, נֶפֶשׁ, 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. Σῶμα, finally, is the wisely arranged instrument of the soul, and destined, therefore, likewise for the service of the Lord (1Co_6:13 sqq.); whereas σάρξ, 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. בָּשָׂר 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 πνεῦμα and ψυχή, 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 man’s 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 man’s 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 τὸ πνεῦμα is the spirit, the highest and distinctive part of man, the immortal and responsible soul, in our common parlance: ἡ ψυχή is the lower or animal soul, containing the passions and desires (αἰτία κινήσεως ζωικῆς ζώων, Plato, Deff. p. 411), which we have in common with the brutes, but which in us is ennobled and drawn up by the πνεῦμα. 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 (ψυχή): he therefore is called ψυχικός, πνεῦμα οὐκ ἔχων, Judges 19.”—To which may be added part of Ellicott’s note in loc.: “Distinct enunciation of three component parts of the nature of man: the πςεῦμα, the higher of the two immaterial parts, being the ‘vis superior, agens, imperans in homine’ (Olsh.); the ψυχή, ‘vis inferior quæ agitur, movetur’ (ib,), the sphere of the will and the affections, and the true centre of the personality.” I should say that, on Ellicott’s own theory, this distinction belongs rather to the πνεῦμα.—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 ψυχή, in the former of the exceptional cases, including also the πνεῦμα, just as in the latter case the πνεῦμα also comprehends the ψυχή. ... 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 (Lünem.), is equally unsatisfactory, and equally calculated to throw doubt on the truth of the teaching. If St. Paul’s 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: ἀληθής. 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 ἐκλογή; it closes with praise of His faithfulness to the end.

DOCTRINAL AND ETHICAL

1. (1Th_5:12-13.) In all churches, however young, πρεσβύτεροι 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 πράσσειν τὰ ἴδια must have been neglected, and the περιεργάζεσθαι must have prevailed (1Th_4:11). In the earliest Epistles, however, the presidents have certainly as yet very little prominence; the προϊστάμενος (Rom_12:8) and the κυβερνήσεις (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 περιεργάζεσθαι drive the Apostle to a narrow and anxious one-sidedness in putting life into official chains—a 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 πρεσβύτερος (elder) and ἐπίσκοπος (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 Guericke’s Zeitschrift, 1854, p. 56, sqq.) is worthy of examination, that in the earliest period πρεσβύτρος was the general title of honor for all church functionaries, who fell apart into 1. ἐπίσκοποι and 2. διάκονοι, 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 πρεσβύτεροι;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 ἐπίσκοπος that he be apt to teach. Those κοπιῶντες, 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 κοπιῶντες 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 Christ’s Spirit. But where this prerequisite should not exist, to think of helping the Church by committing to the congregations comprehensive rights of government—this 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 καιρός assist another, so that the intervening χρόνος 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 huntsman’s 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 Apostle’s 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 πνεῦμα; 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 πνεῦμα, 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 πνεῦμα 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 πνεῦμα 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 Beiträge 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 γνῶσις, 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 διάκρισις πνευμάτων 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 ὁλοκληρία of an apostolic church. This gift must show itself by its connection with the truth of God; only one in whom God’s 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 Würtemberg 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 Krüdener 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, God’s mercy will blot out.”

5. (1Th_5:23-24.) Peace is here properly to be taken in its fulness of meaning, Hebr. שָׁלוֹם, life unimpaired (comp. ὁλόκληρος, שָׁלֵם), 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 soul—the 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 ψυχή stands with σῶμα, Mat_10:28; and again πνεῦμα with σῶμα, 1Co_7:34 (whereas here the point is, not simply the preservation of life, but sanctification and the service of God); πνεῦμα with σάρξ (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 man’s 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 σάρξ, and yet with carefulness for the σῶμα) 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 God’s 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 God’s 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. Beiträge of Gess and Riggenbach, pp. 230–233.

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, prædicare 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 soul’s earnest painstaking, wrestling, and searching, not only for one’s 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 one’s 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 one’s 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 preacher’s 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 teacher’s 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 one’s 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 God’s 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.—[Barrow’s 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.]—Kündig (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 God’s 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! [δόξα τῷ Θεῷ πάντων ἕνεκεν]—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 Schaff’s 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 heart’s depths, and it is possible for thee, as a child of God, to weep as if thou wept not—to 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 Gerhardt’s Hymn, Nicht so traurig, nicht so sehr, &c.

1Th_5:19. Stähelin: 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 Spirit’s 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 Apostle’s 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!—Waterland’s 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.58—The 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 Apostle’s 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.—[Irenæus, 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—[δέ; transitional, or with a slightly adversative suggestion of the special urgency of this particular precept.—J. L.]

[27]1Th_5:12.—[προϊσταμένους (Sin. A.: προϊσταμένους), 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.) ὑπερεκπερισσοῦ, or-σῶς (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 ἐν ἐαυτοῖς; but Sin., D.1 F. G., Syz., Vulg. cum eis, &c.,ἐν αὐτοῖς; Sin., primâ manu, even καὶ εἰρην, (the corrector cancels καὶ.—J. L]. See the exposition.

[30]1Th_5:14.—[δέ; 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.—[νουθετεῖτε; the same word as in 1Th_5:12; 2Th_3:15; &c.—J. L.]

[32]1Th_5:14.—[τοὺς ἀτάκτους; Revision: “The only instance of ἄτατκς 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.—[παραμυθεῖσθε; comp. 1Th_2:11, Critical Note 22.—J. L.]

[34]1Th_5:14.—[ὀλιγοψύχους. Revision; “Another N. T. ἄπαξ λεγόμενον, though common in the Sept.”—J. L.]

[35]1Th_5:14.—[μακροθυμεῖτε. 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.—[καὶ εὶς ἀλλήλους καὶ εὶς πάντας.] Before εἰς ἀλλήλους B. K. L. Sin.2 [most of the cursives, Tischendorf’s later editions, Alford, Wordsworth) give καὶ; hut it is wanting in Sin.1 A. D. E. F. G., versions, [Scholz, Schott, Lachmann, Ellicott.—The ἀποδοῖ of Sin,1 was corrected in Sin.2—J. L.]

[37]1Th_5:18.—[ Revision “Lachmann alone reads γάρ ἐστιν”—J. L.]

[38]1Th_5:18.—[θέλημα θεοῦ (Sin.1; τοῦ θεοῦ)=one part of the Divine will; comp. 1Th_4:3.—J. L.]

[39]1Th_5:21.—δέ after πάντα 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.—[παντὸς εἴδους. Sec the exposition.—J. L.]

[41]1Th_5:23.—[Αὐτὸς δὲ ὁ θεὸς τῆς εὶρήνης. 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.—[καὶ ὁλόκληρον (found again at Jam_1:4; here belongs to the predicate) ὐμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν … τηρηθείη. On this last word it is remarked in my Revision of Judges 1 : “The verb τηρέω 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 Lord’s high-priestly prayer (John 17). The present safety of the Church is the Father’s 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 them—their calling and work—their 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 εἰδέναι, will be found on examination to be, very often at least, delusive.… Indeed, the Hebrew יָדַע itself is frequently misinterpreted in the same direction.”—J. L.]

[44][And so Lünemann, Ellicott;—but the accuracy of the remark depends on the real import of εἰδέναι.—J. L.]

[45][Bengel’s own Latin: Quisque custodiat et se et alterrum. Læsus, qui in fervore est, nimium videt; ergo proximi videre debent.—J. L.]

[46]Only Lachmann reads γάρ ἐστιν—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): “ὁλοτελεῖς seems to refer to the entireness of sanctification, which is presently expressed in detail.…=ὅλους.” 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 τηρηθείη, involving that of quantity.”—J. L.]

[51][Such pleonasms, however, are common enough with Paul; comp. especially Eph_1:4, εἶναι ὑμας ἁγίους καὶ ἀμώμους.—J. L. ]

[52][This, again, restricts the ἀμέμπτως altogether to the human and less important elements in the τηρηθῆναι.—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—τοὺς πρεσβυτέρους—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 Mosheim’s 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][Τοῦτο γὰρ χάρις, κ.τ.λ.—J. L.]

[57][According to Luther’s 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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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 (Jas 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.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

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.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

5:12 honor (or know): This may be a call either to honor church leaders or to recognize the emerging leaders in the church (1 Cor 16:15-16). True leaders . . . work hard (1 Tim 4:10; 5:17) and govern to serve (Matt 20:25-28). They preside over, as well as help and protect, the church (Rom 16:1-2; 1 Tim 3:4-5, 12). • give you spiritual guidance: Leaders correct both moral and doctrinal errors (Acts 20:31; 1 Cor 4:14; Col 1:28).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 5:12. Ἐρωτῶμεν, we pray or beseech) Paul beseeches, making the cause of those labouring in the word as it were his own: another verb follows, viz. παρακαλοῦμεν, we exhort, 1Th 5:14.—εἰδέναι) to know, to have respect and a regard for; a metonymy of the antecedent for the consequent.—κοπιῶντας, labouring) Sometimes one and the same person may labour), προΐστασθαι, be over or preside, νουθετεῖν, 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. Phœbe was προστάτις, a superintendent; on the contrary, 1Th 5:12, Tryphœna and Tryphosa had indeed laboured, but they had not been προστάτιδες, they did not preside or act as superintendents. Acting as superintendent implies authority; νουθετεῖν, to admonish, denotes zeal and skill, which one exercises more than another.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_5:12. The apostle commences with an exhortation to a dutiful conduct toward the rulers of the church.

δέ] 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.

εἰδέναι] to recognise, sc. what they are, according to their nature and position, i.e. in other words, highly to value, highly to esteem. Comp. ἐπιγινώσκειν, 1Co_16:18, and יָדַע, Pro_27:23; Psa_144:3; Nah_1:7.

Paul does not by κοπιῶντας, προϊσταμένους, and νουθετοῦντας indicate different classes of persons (Bernard a Picon and others), for otherwise the article τούς would have been repeated before the two last predicates; but the same men, namely, the πρεσβύτεροι, whom the apostles were accustomed to place in newly founded churches, and who in apostolic times were not different from the ἐπίσκοποι; comp. Tit_1:5; Tit_1:7; Act_20:17; Act_20:28; Winer, bibl. Realwörterb. 2d ed. vol. I. p. 217 f. These presbyters are at first named generally κοπιῶντας ἐν ὑμῖν] 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 εἰδέναι, the esteeming highly, was a corresponding duty due to the presbyters on account of their labour for the church. The expression ΚΟΠΙῶΝΤΑς might, on account of its generality, have been understood of any member of the church they liked; therefore, in order with ΚΟΠΙῶΝΤΑς to make them think definitely on presbyters, Paul adds by way of explanation, ΚΑῚ ΠΡΟΪΣΤΑΜΈΝΟΥς ΚΑῚ ΝΟΥΘΕΤΟῦΝΤΑς, 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: ΤῸ ΔῈ ΠΡΟΪΣΤΑΜΈΝΟΥς ὙΜῶΝ ἘΝ ΚΥΡΊῼ ἈΝΤῚ ΤΟῦ ὙΠΕΡΕΥΧΟΜΈΝΟΥς ὙΜῶΝ ΚΑῚ Τῷ ΘΕῷ ΤῊΝ ὙΠῈΡ ὙΜῶΝ ΠΡΕΣΒΕΊΑΝ ΠΡΟΣΦΈΡΟΝΤΑς.

ἘΝ ΚΥΡΊῼ] in the sphere of the Lord, a limitation of προϊσταμένους. Theophylact: οὐκ ἐν τοῖς κοσμικοῖς προΐσταταί σου, ἀλλʼ ἐν τοῖς κατὰ κύριον.

νουθετεῖν] 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: Ἐπειδὴ εἶπεν οἰκοδομεῖτε εἷς τὸν ἕνα, ἵνα μὴ νομίσωσιν, ὅτι εἰς τὸ τῶν διδασκάλων ἀξίωμα αὐτοὺς ἀνήγαγε, τοῦτο ἐπήγαγε, μονονουχὶ λέγων, ὅτι καὶ ὑμῖν ἐπέτρεψα οἰκοδομεῖν ἀλλήλους· οὐ γὰρ δυνατὸν πάντα τὸν διδάσκαλον εἰπεῖν.

1Th_5:12-24. Miscellaneous exhortations, and the wish that God would sanctify the Thessalonians completely for the coming of Christ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 5:12-22 . General instructions for the church.

1Th 5:12 . These προϊστάμενοι 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.). κοπιω̄ντας denotes the energy and practical interest of these people, which is further defined by προϊσταμένους (a term with technical associations, to which ἐν κυρίῳ is added in order to show that their authority rests on religious services) and νουθετοῦντας (= 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

§ 10. 1Th 5:12-15. The Church’s Internal Discipline

The specific ὑστερήματα of this Church’s faith (1Th 3:10) are now made good, in ch. 1Th 4:1 to 1Th 5:11, so far as they can be by Apostolic admonition and comfort. On the basis of the instruction thus given, the readers were urged to “encourage” and to “edify one another” (1Th 4:18, 1Th 5:11). But (δέ, 1Th 5:12) the office of exhortation, while devolving on any Christian brother who can speak a word of comfort to the sorrowing or of help to the feeble and timid, falls chiefly on the leaders of the community (οἱ προϊστάμενοι, 1Th 5:12). Thus the writers, in drawing their Letter to a close, find occasion to speak of these, (a) bidding the Church recognize their position and lovingly appreciate their work (1Th 5:12 f.). Having commended to the goodwill of the Church its officers, the Apostles (b) turn to the latter and charge them, on their side, to be faithful, helpful, and patient toward the more troublesome or weak members of Christ’s flock, to prevent the retaliation of evil and to promote every kind of well-doing, both within and without the Christian fellowship (1Th 5:14 f.). The distinction just drawn between (a) and (b), which is insisted on by the Greek interpreters and recognized by the paragraph-division of WH, is indeed doubtful; but the varied expression, ἐρωτῶμεν δὲ ὑμᾶς and παρακαλοῦμεν δὲ ὑμᾶς, of 1Th 5:12; 1Th 5:14 is best explained by supposing that the writers appeal, with conversational freedom, first to the Church at large respecting its προϊστάμενοι, and then to the latter respecting the difficult part of their duties to the former. This tacit distinction between the ὑμᾶς of 1Th 5:14 and that of 1Th 5:12 accounts for the formal repetition of phrase with which the two short sections are introduced; the νουθετεῖν, moreover, required in 1Th 5:14, should, in consistency, be expected from the νουθετοῦντες of 1Th 5:12. The four hortatory offices prescribed in 1Th 5:14 would, in the nature of the case, devolve chiefly, through not exclusively, on the προϊστάμενοι. In 1Th 5:15 the exhortation reverts without formal transition to the body of the Church addressed throughout the Letter. At the same time, the whole of 1Th 5:14 f. might be addressed suitably to “the brethren” at large; in favour of this construction the repeated, and unqualified, ἀδελφοί of 1Th 5:12; 1Th 5:14 seems to speak. Upon this view of the connexion—preferred by recent interpreters—1Th 5:14 resumes, after the introductory reference to the Church-officers in 1Th 5:12 f., and particularizes the παρακαλεῖτε κ. οἰκοδομεῖτε of 1Th 5:11, as though the Apostles wrote: “Now while we bid you respect your Church leaders, &c., we urge you on your own part to admonish the disorderly and console the sad, &c., amongst yourselves”; but would not αὐτοί, or the like, have been attached to νουθετεῖτε (by way of distinction from νουθετοῦντας, 1Th 5:13) in this case? See the discussion of Bornemann on the connexion of thought, in pp. 228–231 of Meyer’s Kommentar6. On this section see Hort’s Christian Ecclesia, pp. 125 ff.

12. προιστανομενους in אA (? Alexandrian); cf. Rom 12:8, and 1Ti 3:4, for the reading of א.

12. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν κ.τ.λ. But we ask you, brothers, to know those that toil among you, &c. For the ἐρωτᾶν of request, and its difference from παρακαλεῖν (1Th 5:14), see note on 1Th 4:1. The note of personal urgency in this word indicates some difficulty existing at Thessalonica on the point in question; certain members of the Church lightly regarded the προϊστάμενοι,—scil. “the disorderly” (1Th 5:14; cf. 1Th 4:11 f.; 2Th 3:11 ff.), men disposed to resent admonition.

Εἰδέναι bears a pregnant force in this connexion—“to know those that toil, &c., as such, to know them for what they are” (cf. 1Co 16:15); or, more generally, “to know them properly, to know what you possess in them,” much as in 1Co 2:2; 1Co 2:12, Joh 7:28 f., Joh 8:19; Joh 8:55. There is no need to import the looser Hebraistic use of οῖδα, and its synonyms, from the LXX rendering of יָדַע.

(τοὺς κοπιῶντας ἐν ὑμῖν) καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς, (those that toil amongst you) and preside over you in the Lord and admonish you. The three participles, bound by the vinculum of the single article, describe one and the same set of persons,—probably the πρεσβύτεροι who figure in the earliest Church organization carried over from the Judæan to the Pauline Christian communities: see Act 11:30; Act 14:23; Act 20:17; Tit 1:5; 1Ti 5:1, &c.; Jas 5:14; 1Pe 5:1. These are included in the ἡγούμενοι of Heb 13:7; Heb 13:17; Heb 13:24. Approved “elders” are described in 1Ti 5:17 as οἱ καλῶς προεστῶτες πρεσβύτεροι (amongst whom “those who labour in word, &c.” are “especially” distinguished), their function being compared to that of a good father “presiding well over his own house” (1Ti 3:4 f., 12). Like ἡγούμενος, however, προϊστάμενος is not a technical term of office implying stated presidency in Church meetings; it is “a word usually applied to informal leaderships and managements of all kinds” (Hort), as in Rom 12:8; Rom 16:2 (προστάτις; cf. Tit 3:8; Tit 3:14). The existence at Thessalonica, so early, of distinct Church-officers may be probably, but not certainly, inferred from this passage; these προϊστάμενοι, like the family of Stephanas in Corinth (1Co 16:15 ff.), may have “presided” only in the sense that they took spontaneously a leading part in Church business and discipline (but see note on ἐν κυρίῳ below): this appeal is parallel to 1Co 16:15 f., and has the words εἰδέναι and κοπιᾶν in common with that passage. St Paul emphasizes the service done to the community by these leaders—οἱ κοπιῶντες … διὰ τὸ ἔργον αὐτῶν—not their authority. For κοπιᾶν, see note to κόπος, 1Th 2:9. Ἐν ὑμῖν might signify “on,” rather than “among you” (so Winer-Moulton, p. 483), as denoting the matter, substratum, of the labour, but less suitably here; the toil exercised amongst the Thessalonians (cf. 1Th 1:5, 1Th 2:7) should be “known” to them. For ἐν κυρίῳ, see note, 1Th 4:1: this adjunct attaches to the position of the προϊστάμενοι a more weighty and solemn character; it appears to connote authority upon their part, since it bases their relation to the Church upon the connexion of both parties with “the Lord”: His Lordship underlies their leadership.

In the third place, the Church-leaders are commended to esteem as νουθετοῦντες ὑμᾶς. Νουθεσία is the primary duty enjoined upon them in 1Th 5:14 (supposing these to be specifically addressed there); it comes last here, being that in which the offence of their service lay. So Theodore paraphrases εἰδέναι … τοὺς νουθ. κ.τ.λ., “non resultantes illis, quando vos corripere volunt.” Νουθετέω (= ἐν τῷ νῷ τίθημι) means “to put one in mind of” (ans Herz legen) that one has forgotten or might forget; it bears an ethical, sometimes a disciplinary, sense (cf. νουθετεῖν πληγαῖς, in Aristophanes); hence its application to “the unruly” in 1Th 5:14 and 2Th 3:15 (cf. 1Co 4:14); it implies kindly, hopeful “admonition.” The word is confined to St Paul (including Act 20:31) in the N. T. Νουθετεῖν is distinguished from διδάσκειν in Col 1:28; Col 3:16, the latter appealing to the understanding, the former to the conscience and will; it is the function of the ποιμήν as distinguished from the διδάσκαλος of Eph 4:11.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

We must have great consideration of them which are appointed to the ministry of the word, and government of the Church by God, and do their duty.

In those things which pertain to God’s service: so is the Ecclesiastical function distinguished from civil authority, and true shepherds from wolves.

That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly accounted of among you.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

beseech--"Exhort" is the expression in Th1 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).

know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare Co1 16:18) with reverence and with liberality in supplying their needs (Ti1 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (Ti1 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Act 14:23).

them which labour . . . are over . . . admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Phi 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (Ti2 2:14, Ti2 2:24-25; Pe1 5:3).

in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 γινωσκω. See Clarke on Joh 1:10.

Them which labour among you] The words τους κοπιωντας 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 προισταμενους, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, 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. 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 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?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 work’s sake; υπερεκπερισσου 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 work’s 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, αυτοις for εαυτοις, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

With this verse commences a new paragraph. The apostle adds in conclusion a few brief and somewhat miscellaneous exhortations. And we beseech you, brethren; an expression of earnestness and affection. To know; that is, to value, appreciate, and esteem. Them which labor among you. It was Paul"s custom to organize the Churches which he had founded, and to appoint presbyters among them. Although the Church of Thessalonica had been so recently founded, yet it had its presbyters. And are over you. The presbyters, in virtue of their office, presided over the Christian assemblies. In the Lord; the sphere in which they were set over the Church; they were ordained to minister in sacred things. And admonish you. There are not three classes or orders of office-bearers here mentioned those who labored among them, those who presided over them, and those who admonished them (Mac-knight); but all these duties belonged to one class, namely, the presbyters.

Vers. 12, 13.

The due recognition of Christian pastors.

The apostle next touches upon the relation of the Church to its teachers.

I THE APPOINTMENT OF PASTORS IN THE CHURCH.

1. This was by Divine appointment. "He gave pastors and teachers". (Eph_4:11) There is no hint given in Scripture of a time when pastors would cease to be necessary, and when the Church would be served by an "any-man ministry.

2. It was the custom of the apostles to "appoint elders in every city," for they understood the advantages of a full ecclesiastical organization.

II THE OFFICIAL POSITION AND DUTIES OF PASTORS.

1. They are laborers in the Church. "We beseech you, brethren, to know them which labor among you.

(1) This work is no sinecure, but a hard exhausting service, with heavy responsibilities and many cares.

(a) It is labor in preaching. For they "labor in the Word and doctrine", (1Ti_1:5) "rightly dividing the Word of truth", (2Ti_2:15) giving each of the household of faith a portion of meat in due season". (Luk_12:42)

(b) It is labor in earnestly contending for the faith as well as in dispensing the ordinances of religion.

(2) It is labor in a Divine partnership. For pastors are "laborers together with" God in the work of perfecting the Church. (1Co_3:9)

2. They are presidents in the Churches. "Those which are over you in the Lord." This refers to the elders or presbyters, who are also called pastors, or shepherds, or bishops. (Act_20:17, Act_20:28)

(1) The appointment of rulers is essential to order and harmony m the Church.

(2) Yet they are not a sacerdotal caste, nor "lords over God"s heritage". (1Pe_5:3)

(3) Their official superiority is "in the Lord," because from him deriving its warrant, motive, and blessing.

3. They are spiritual guides. "And admonish you." They have "to watch for your souls as they that must give account". (Heb_13:17) Therefore they must "reprove, rebuke, exhort with all long-suffering and doctrine". (2Ti_4:2) They have to "warn every man, and teach every man in all wisdom, that they may present every man perfect in Christ Jesus". (Col_1:28) They have to warn against sins committed, and urge to duties neglected.

III THE OBLIGATIONS OF CHRISTIAN PEOPLE TO THEIR PASTORS.

1. They must give them due recognition as pastors. They must "know them." They must make themselves acquainted with them, that pastors may be the better able to know the state of their souls, and they must acknowledge their position as "stewards of the mysteries of God," and submit to their ministry.

2. They must esteem them very highly in love for their works sake.

(1) The bond is not to be one of mere official relationship, but of affection.

(2) A due respect for the ministry is an important element in its efficiency and success. Therefore we are to "hold such in reputation," and to count them "worthy of double honor.

3. The ground of this claim is for their works sake. " Not for the mere office, which may be often filled unworthily, though it is still entitled to consideration, but for the sake of the "labors of love" involved in its faithful discharge. Ministers who "make full proof of their ministry" challenge the abiding respect of their flocks. T.C.

Vers. 12-22.

Closing exhortations.

I THE MINISTERS OF THE CHURCH.

1. Their duties.

(1) They labor. The work of the Christian ministry involves much labor unseen labor in prayer and study, outward labor in preaching, in visiting the sick and aged, in feeding the Church of God, which he purchased with his own blood. They are unworthy of their high calling who do not labor.

(2) They preside over the flock, but it is "in the Lord;" by his appointment, in his strength, in accordance with his will, with a view to his glory, not their own. They must not seek to be "lords over God"s heritage," but rather be ensamples to the flock, first in humility, first in self-denial, first in Christian love.

(3) They admonish a difficult, a painful duty, but often the duty of a minister; not to be neglected by those who watch for souls as they that must give account, but to be performed in humility and gentleness, with many prayers for guidance and for wisdom.

2. The respect due to their office. St. Paul beseeches the Thessalonians (mark his earnestness) to recognize the labors of their presbyters; perhaps there had been some neglect of them. It is good for Christians themselves to know the ministers who work among them, to take a lively interest in their work, their difficulties, their necessities: so they may share in that; holy work themselves. Such an interest will lead them to esteem them very highly in love for their work"s sake, for its dignity and. importance, but also for the faithfulness with which it is performed. The indolent and. careless will not win this esteem. Reverence towards those set over us and due subordination, tend to promote the peace of the Church. That peace is of the utmost moment. Our unhappy divisions give occasion to the adversary to speak reproachfully, and draw Christians away from the quiet pursuit of holiness into the unhealthy atmosphere of controversy.

II THE DUTIES OF THE BRETHREN GENERALLY.

1. Admonition and encouragement. All Christians must take their part in the great work of saving souls; all are responsible, in a greater or less degree, for the welfare of the souls that come within their influence. All true Christians must admonish when admonition is needed; all must comfort those who stand in need of comfort. All must support the weak, and all must practice patience towards all men, unbelievers as well as believers. For these duties are so many different phases of Christian love, and Christian love is the highest of all graces. The love of the brethren is the proof that we have passed from death unto life. Then the Christian who is living in that life which is hid with Christ in God must take a deep and

2. holy interest in the souls around him. The nearer he lives to God the better he will be able to admonish, to comfort, to support; the more willing he will be to labor in the cause of Christ.

3. They must teach the unlawfulness of revenge. The heathen almost universally applauded it. To return evil for evil, they thought, was as commendable as to requite good with good. The Christian must learn of Christ, the blessed Master, to pray, "Father, forgive them." He must crush out of his heart all revengeful feelings; he must learn to love his enemies, to pray for those who use him despitefully. It is a hard lesson sometimes. We shall learn it if we are living by faith in the presence of the cross. He died for the Thessalonians when they were enemies; they must learn of him to be kind to all men, even to the unthankful and to the evil.

4. Christian joy. It is a duty, not merely a privilege. A sullen, joyless temper implies a wart of faith, the absence of hope and love. "The kingdom of God is righteousness, and peace, and joy in the Holy Ghost." Joy is one of the fruits of the Spirit. He dwelleth in the Christian heart, and his presence bringeth joy. There must be joy where God is; the joy of heaven lieth in this, "He that sitteth on the throne shall dwell among them." And the joy of the faithful on earth is joy in the Lord, joy in his presence, in his love. Not to rejoice is want of trustfulness in him whose love should gladden the Christian heart. Barrow begins his great sermon on this text with the words, "O good apostle, how acceptable rules dost thou prescribe! O gracious God, how gracious laws dost thou inspire!" but "resevera verum gaudium." Many rejoice at times, in seasons of excitement; but to rejoice evermore, in sickness, and pain, and disappointments, and bereavements this is difficult indeed; this implies a high degree of self-mastery, a living faith in God. We must learn to regard joy as our bounden duty, a duty which flows out of the great debt of love which we owe to God. Joy is the expression of our gratitude; it ought to be the free-will offering of a thankful heart. "Rejoice evermore" is the commandment of the Lord. He who commands gives also power to obey. He giveth to all men largely. He gives his Holy Spirit to all who ask in faith, and with the Spirit comes the gift of joy.

1. Perseverance in forayer. The whole of the Christian life should be consecrated to God every action, word, thought. This involves a constant reference of all the little details of our daily lives to the will of God. We should refer them all to him, as Hezekiah spread the letter of Sennacherib before the Lord. No emergency is so great as to keep the

2. faithful Christian from his God, none of our little difficulties is so small as to make it needless or unseemly to consult the Lord in prayer. "Whatsoever ye do in word or in deed, do all in the Name of the Lord Jesus." Thus the whole life must be sanctified by habitual communion with God, while in the stated hours of prayer the believer will constantly entreat the Giver of all good with unceasing and ever more urgent importunity for more abundant grace, for larger spiritual gifts, for strength from on high to offer daily a more acceptable service. Thus prayer will be without ceasing. The heart prays when the lips are silent.

3. Thankfulness. Thanksgiving must always accompany prayer. It springs out of faithful prayer; for faithful prayer brings us into the presence of God, and in that presence we must give thanks. Thanksgiving, like prayer, should be without ceasing, in everything. We thank God for his unspeakable gift, the gift of Christ; we thank him for our access to him in prayer and praise and holy sacrament; we thank him for our creation, preservation, and all the blessings of this life. We must learn to thank him, not only in our joys, but in our sorrows too. We must thank him for his chastisements, for they are sent in love. "Hast thou suffered any evil," says Chrysostom; "if thou wilt, it is no evil; give thanks to God, and the evil is turned to good." He practiced what he taught; in the midst of cruel afflictions he died with the words, Glory be to God for all things," on his lips. This is the will of God God would have the Christian"s life to be a life of joy, a life of unceasing prayer, of perpetual thanksgiving. This is his will in Christ Jesus, revealed in the words of Christ; exemplified in the life of Christ, rendered possible by the grace of Christ to those who abide in him.

4. Spiritual gifts. The Divine fire was kindled at the great day of Pentecost in the baptism of fire; the like holy flame burns in all true Christian hearts. It is of all gifts the most precious. It involves an awful responsibility.

(1) It is our part to stir up the gift of God that is in us; to watch very carefully lest, through sin or carelessness or indifference, the holy fire lose its brightness and its power. The foolish virgins were suddenly aroused to the consciousness that their lamps were going out. The Lord was come; they had no oil, they were not ready. It was too late. Arise and trim your lamps; take warning in time; quench not the Spirit. An unclean life, says Chrysostom, quenches that holy fire; so does apathy, indifference in religion. Sin is like water poured upon the flame. There is no fellowship between light and darkness; the Holy Spirit dwelleth not in the impure heart. Indifference gradually quenches the fire. The lamp will not burn without the oil; the daily renewal of the Holy Ghost is necessary for the support of the spiritual life within us. The Spirit of the Lord departed from Saul; he may depart from us if we live, like Saul, in willfulness and disobedience. It is a tearful thought that we have the awful power of quenching that Spirit which is the very life of our souls. It should stimulate us to constant, anxious watchfulness.

(2) Quench not the Spirit in others; despise not prophesyings, but prove all things. There is a holy enthusiasm which comes from God; there is a fanaticism, a mere fervor of excitement, which is not of God. We must not believe every spirit, lest we be carried about with every blast of vain doctrine. We are bidden to "try the spirits whether they are of God." There were prophesyings in the apostolic times, flowing from the direct inspiration and impulse of the Holy Spirit; there are such utterances now. There were then, and there are now, counterfeit likenesses of these spiritual gifts. There is need of care. God giveth to his chosen a power of spiritual discernment. "He that is spiritual judgeth all things;" he will hold fast that which is good.

2. All evil must be avoided. Every form of evil; little sins, as they are called, as well as great sins. Little sins are the first symptoms of the deadly disease. It may be checked at its outbreak; if neglected, it may slay the soul. The danger is great; the enemy is awful in his power and malignity. Hate all that comes from him. B.C.C.

Vers. 12-22.

Exhortations.

1. DUTY TOWARD THE PRESIDENTS. "But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love fur their work"s sake." The Greek bears that those who labor, preside, and admonish are all one class. From other places in the New Testament we must understand that the reference is to the class of the elders. "And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they had believed." "For this cause," Paul says to Titus, "left I thee in Crete, that thou shouldest set in order the things that are wanting, and. appoint elders in every city, as I gave thee charge." From 1Ti_5:17 it appears that there were elders who simply ruled, and others who both ruled and taught. The language employed in the description of the elders here does not require a restriction in the application to teaching elders. It can only be said that the greater extent of their duties warrants a special application to them. There is put forward the idea of their being workers. In any office the first thing to be looked to is the amount of real honest work that is done in it. Certainly it is not meant that any ecclesiastical office should be a sinecure. There was spiritual work to be done among the Thessalonians, and there were those who were appointed for the doing of it. These did their work even to weariness. Next to their being workers, they were presidents. In 1Ti_5:17 the elders are described as thus ruling or presiding, hi this presidency there is implied the possession of ecclesiastical power; but it is with limitations. Believers stand in an immediate personal relation to the Lord. But there is also the relation in which believers stand collectively to the Lord. In this relation Christ is not only President; but there are those who in each Christian society preside in the Lord, i.e. they preside in his Name, they represent his authority in the relation. To them belongs the power of the keys, or of admitting and excluding. To them it belongs to preside at the ordinance of the supper. To them it belongs to sit in judgment in matters connected with the efficient working of the society. As presidents, they are also monitors, not restrictively teachers. It belongs to them as characterized by piety and practical wisdom, and as foremost in every good work themselves, in a special manner, in virtue of their office, to press duty on those over whom they have been placed, to stir up the negligent, to administer rebuke to the erring. It is the duty of the members of a Christian society toward their laborious presidents and monitors to know them. It is usual to take this knowing as equivalent to knowing with appreciation, which is afterward defined as esteeming in love. It seems better not to bring forward the ideas of esteem and love, but to think only of that on which the esteem and love are founded, viz. such a marking of the presidents as leads to their being esteemed and loved. The esteem is to be founded on the work belonging to their office. They are engaged in the Lord"s work, in seeking the spiritual good of those over whom they have been placed. And as that is the most important of all kinds of work, they are not only to be esteemed, but esteemed exceeding highly for their work"s sake. While they are to be esteemed, they are also to be loved. Love is to be the element in which the esteem is to have its subsistence and nourishment. They are not to be judged harshly, but, in love, a kindly view is to be taken of them, and their defects overlooked.

II DUTY OF REGARDING THE PEACE OF THE CHRISTIAN CIRCLE. "Be at peace among yourselves." Our Lord exhorts the twelve in almost the same terms: "Be at peace one with another." The exhortation means that we are to cultivate toward the members of the Christian circle such good feeling as will dispose us not only to refrain from strife, but also to be on good terms with them. And if we are to be peaceably disposed, as we are elsewhere exhorted, toward all men, much more are we to be peaceably disposed, as we are here exhorted, to those to whom we stand in nearer alliance and engagement, who are subjects with us of the same Prince of peace. The most fruitful cause of congregational or more widely ecclesiastical dispeace is fondness for power or honor. It was when the twelve had disputed one with another who was the greatest, (Mar_9:34) and had turned against one who used Christ"s Name yet followed not them, (Mar_9:38) that they were exhorted to be at peace one with another. (Mar_9:50) John refers to a certain Diotrephes, in a Church to which he wrote, who loved to have the pre-eminence among them.

There are those who are more concerned to advance themselves, or their family connection, or their party, than the common ends for which the society exists. A co-operating cause is prejudice. There are those who are more attached to opinions hastily formed, or traditionally received, or to which they are constitutionally inclined as more liberal or more conservative, than to the truth honestly inquired into. When, with this, there conspires worldly motive, leading to worldly policy, the result, on occasion or, it may be, on little occasion, is dispeace. One cure for dispeace is respect for the properly constituted authorities, or good feeling toward the presidents. This wilt often carry a society through a difficult trial. A more effective cure is abundance of Christian work. It was when the twelve were in the way (unemployed so far) that they disputed who was the greatest. When afterward they were in the midst of their work, the question would not be who was the greatest, but who could do the most work for Christ. For a Church to he actively engaged in real work for the Master is to be in the best position for its own peace. Pray, then, for the peace of Jerusalem, and for its orderliness and holy activity, as conducive to peace.

III DUTY TOWARD THREE CLASSES WITHIN THE CHRISTIAN CIRCLE.

1. The disorderly. "And we exhort you, brethren, admonish the disorderly." This class is described by a word which is used of soldiers who do not keep their rank. There were those in the Thessalonian Church who were out of rank, in the way of being negligent of their business, under the influence of the coming of Christ. In Christian Churches still there are those who are out of rank, in the way of being careless in attendance on ordinances, in the way of being dissipated, in the way of being chargeable with dishonorable actions. If it is a grave fault to be disorderly in a military sense, it is no less grave a fault to be disorderly in a Christian sense. Must it not be offensive to him who is pre-eminently charged with the order of the Church, the Captain of our salvation? And his command, laid not merely on the presidents but on all, is that such should be admonished. They all need to be admonished to the performance of the duty with regard to which they are at fault; and some of them need to he admonished to take the first step in the Christian life.

1. The faint-hearted. "Encourage the faint-hearted." In our Churches there are those who are faint-hearted on account of the loss of friends, as the Thessalonians were faint-hearted on account of the supposed fate of

2. Christian friends taken away before the coming. There are those who are depressed by the state of their temporal affairs, as the Thessalonians would have a depressing influence in the way in which maintenance and home and even life were affected by persecution. There are always those who are apt to be faint-hearted on account of their spiritual state. Have they a real interest in Christ? Are they making progress in the Christian life? Are they doing any good? Are they having an influence for good upon those over whom they are immediately placed? The command of Christ, laid on all, is that such are to be encouraged. Let them be encouraged by the thought of the kind Providence that is exercised over them. Let them be encouraged to the exercise of faith. "O thou of little faith, wherefore didst thou doubt?" "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, who is the health of my countenance, and my God.

3. The weak. "Support the weak." There would be those among the Thessalonians who felt the weakening influence of the heathenism out of which they had come. Heathen habits could not be laid aside in a day. So there are those in our Churches who are anxious to do well, but are apt to stumble from the strength of evil habit. The command of Christ, laid on all, is that such are not to be left to stand or fall by themselves; but they are to be supported by sympathy and counsel and. example until they attain to greater moral strength as infants, or those weakened by disease, need to be supported, until they can go about freely.

IV THE ONE DUTY TOWARD ALL WITHIN THE CHRISTIAN CIRCLE. "Be long-suffering toward all." It seems better to confine the reference to the Christian circle, and to consider the reference as widened in the following verse. This is the condition of mind that will fit us for dealing with all. It was not unfitting that the duty should be laid upon a young Church like that of Thessalonica. Young Christians are of a sanguine disposition. In their own enthusiasm they look for others being enthusiastic. They need, in their experience of the difficulty of evil being cast out of their own hearts, of keeping up their own enthusiasm, to be taught the lesson of patience. Let them not be less earnest, but let them bear long, in the hope of seeing those who are lukewarm and faulty brought into a better state.

V DUTY ESPECIALLY TOWARD THOSE WHO INJURE US. "See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all." The heathenish idea is to return evil for evil. Even Aristotle regarded it not less reasonable to return evil for evil, than to return good for good; "for otherwise," he says," if a man must not retaliate, his condition appears to be as bad as slavery" ("Ethics," bk. 5. 1 Thessalonians 5). This heathenish disposition to take revenge on those who injure us needs to be conquered by us. Hence there is enjoined on us care: "Take heed that none render unto any one evil for evil." There is danger, if we are not careful, of our giving way to revengeful feelings. The Christian idea is that we are to resist not evil: "Whosoever smiteth thee on the right cheek, turn to him the other also." The meaning here is that, instead of returning evil for evil, we are to do kind offices to those who injure us. This is the best way of gaining our offending brethren. It is also the best way of gaining over them that arc outside. There is no more powerful argument in favor of Christianity than its conquest of revengefulness, its disposing us to return good for evil.

VI DUTY OF REJOICING. "Rejoice always." The happy God designs us to be happy like himself, and not merely in heaven. We cannot, indeed, have a light heart when we think of the evil in us and around us. But while sorrowful, we can always rejoice in the thought of our Christian advantages. "He that hath the inexhaustible Spring of good for his portion, that hath his welfare entrusted in God"s most faithful hand, that hath the infinite Beauty and Excellency for the perpetual object of his contemplation, that enjoyeth the serenity of a sound mind, of a pure heart, of a quiet conscience, of a sure hope, what can he want to refresh or comfort him? If we scan all the doctrines, all the institutions, all the precepts, all the promises of Christianity, will not each appear pregnant with matter of joy, will not each yield great reason and strong obligation to this duty of rejoicing evermore?" (Barrow).

VII DUTY OF PRAYER. "Pray without ceasing." This cannot mean that prayer is to occupy our whole time. For prayer is only one duty, and we have to proportion our time between our various duties. But it means that we are to make prayer part of the great business of our life, and not a by-business. It means that we are to connect prayer with the principal occasions of our life. It means that in particular matters we are to pray on, until we succeed in the object of our requests. It means that we are to have stated times for prayer, especially the natural seasons of morning and evening. It means that in the intensity of our earnestness we are to overleap these stated times. "Devotion is the best food of our souls, which preserveth their life and health, which repaireth their strength and vigor: if we, therefore, long abstain from it, we shall starve or pine away; we shall be faint and feeble in all religious performances; we shall have none at all, or a very languid and meager piety" (Barrow).

VIII DUTY OF THANKSGIVING. "In everything give thanks, for this is the will of God in Christ Jesus to you-ward." To give thanks means that, sincerely, duly sensible of our benefits, we are to make cheerful acknowledgment of them to God. To give thanks in everything means that we are to thank God, not only in great things, but also in small things; not only in rare things, but also in common things. It means that we are to thank God, not only in present things, but for past mercies as well, and even for what is laid up for future enjoyment. It means that we are to thank God, not merely in things affecting ourselves, but also in things affecting others. It means that we are to thank God, not merely in prosperous things, but also in adverse things, recognizing the merciful moderating of them, the merciful design in them, the supporting grace under them, and the benefit resulting from them. It means that we are to thank God not merely in things affecting our bodies, but also in things affecting our souls. The duty of thanksgiving is here enforced by the consideration that thin is the will of God in Christ Jesus to us-ward. In Christ Jesus he is infinite kindness, always overflowing in blessing on us. How fitting, then, that we should, through Christ Jesus, "offer the sacrifice of praise to God continually, the fruit of our lips!" This has the distinction of being the most delightful of all duties. "For praise and thanksgiving are the most delectable business of heaven; and God grant they may be our greatest delight, our frequent employment upon earth" (Barrow).

IX DUTY TOWARD THE SPIRIT. "Quench not the Spirit." The Spirit is compared here, as in other places in Scripture, to fire. There is the beginning of spiritual life in every man. There is the depraved nature, but there is also the Spirit with his vital energy to be cherished or quenched. It is especially in connection with the gospel that the Spirit is given to men. In the gospel there is presented a Divine call to accept of Divine mercy, and there is, in connection with it, a Divine warning against refusing Divine mercy. "He that believeth on the Son hath eternal lice; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him." The Spirit, in the Word read or preached, brings the gospel call to bear upon the conscience and heart. The feeling that we ought to accept of salvation and not throw away our existence, the desire to give Christ our confidence and not spurn his love, is the working of the Spirit. And, in providence after providence, does the Spirit more gently whisper to us, or more loudly rouse us up to the importance of the Divine call and warning. It is suggested by the context, that what those who have felt the power of the Spirit have to fear is the repression of enthusiasm. Let them give free outlet to the working of the Spirit, and not be deterred by the conventionalities even of religious society. If they feel prompted to pray, let them not restrain prayer. If they feel prompted to study God"s Word, let them sit down and pore over it. If they feel prompted to throw themselves into Christian work, let them not hold back. It was by a strange perversity of will on the part of Saul that he was deserted by the Spirit. David feared that his outbreak of sin would drive away the Holy Spirit from him. What prevents men feeling the power of the Spirit is especially an irregular life. They turn away from good, and give the reins to their passions, and another spirit than God"s takes possession of them. But there is not needed outward irregularity to quench the Spirit. The essential thing is the withdrawing of the mind from the range of the Divine revelation, the paying no heed to the Divine voice, the smothering good feeling even under the ordinary engagements of life, the neglecting to follow up good impressions by a decisive step for Christ. The result in the following out of trial is a state of mind in which there is an insensibility to the importance of the Divine call and warning. Conviction of sin or uneasiness about it ceases; interest in what is good dies out. The Spirit of God takes his departure, and an evil spirit takes full possession. There is this encouraging thought to those who have been resisting and grieving the Spirit, that while there is the slightest thought of good remaining in their hearts, it may be fanned into a flame. The Spirit, long slighted, at last cherished, will come, and with his vital energy fill their whole being.

X DUTY WITH REGARD TO PROPHESYINGS. "Despise not prophesyings." These were special manifestations of the Spirit. As in the Corinthian Church, and also in the Galatian Churches, so in the Church of Thessalonica, there was the presence of miracles. There was the gift of healing; there was also the gift of tongues. As striking manifestations the use they served was especially in impressing and drawing the attention of them that were outside. Prophesyings were intelligent and, probably, impassioned utterances of Divine truth under the inflatus of the Spirit. As such the use they served was especially in promoting the edification of the Church. Let none, then, run the risk of quenching the Spirit by placing a low value on his less striking but far more important manifestations.

XI DUTY OF PROVING ALL THINGS. "Prove all things." The language is taken from the art of the assayer. He has special skill in applying tests, with the view of discovering what is real and what is counterfeit in metals, what is good coin and what is bad coin. So the Christian assayer is to be specially skilled in testing the real nature of things. There is nothing in the language to restrict the reference to the prophesyings which have been mentioned. It is not said "all prophesyings," or "all these things." And if there is an antithesis, as some authorities have it, in the assertion of "but," yet is it preserved by regarding prophesyings as included, among all things.

The wideness of the reference is confirmed by the consideration that things as proved are divided into things to be chosen and things to be rejected. In prophesyings, as inspired, there was no element to be rejected. Proving them could only mean learning to put due value upon them, partly in comparison with other Divine gifts. Ordinary teachings have not till the true ring or composition. "O holy simplicity!" exclaimed Huss, when he saw an aged devout woman throwing a fagot on to his burning pile. But our safeguard is not a holy simplicity, believing all that we have been told by good men; it is rather, in dependence on the direction of God, the exercise of an independent judgment. That is the sheet-anchor of our Protestantism. We reject the claim of the Roman Catholic that we are to accept of things because they are taught by the Church, because they have been ordained by councils, because they have even the support of the apostolic Fathers. The thing to be deplored is that much of our Protestantism is traditional, an unreasoning acceptance of belief. With regard to opinions which pass current in society, we are not to accept of them because they are popular, because they are well-sounding, because they are associated with particular names or parties; but we are to have a Divine insight into them as true or false. With regard to what is presented for the regulation of our conduct, there is evil as well as good presented for our acceptance. And evil is not presented to us as evil; it takes specious forms even Satan puts on the garb of an angel of light. We have need, therefore, to be on ore" guard; we have need to have our senses exercised to discern good and evil. Let us inquire, regarding an action or course of action, whether it is fitted to yield not simply a present but a solid and lasting satisfaction, without regrets in the future; whether it is according to right principle and conducive to strength of character, and fitted also to be beneficial to others. "If we discerned ourselves," says the apostle, "we should not be judged." Let us be just with ourselves, that we may escape the consequences of a false judgment. Let us impartially apply the tests now, as those to whom they arc to be impartially and convincingly applied at the day of judgment.

XII DUTY IN VIEW OF THE RESULT OF PROVING ALL THINGS.

1. On the one hand to hold fast the good. "Hold fast that which is good." It is implied that we are not to be always proving. As a result of our proving, we find out that which is good. It is a duty we owe to that which is good to hold it fast, arid not to let it go. If we have found the Bible to be the Word of God, let us hold it fist. Let us take it as nutriment to our souls. Let it be the test by which we try things. "To the Law and to the testimony: if they speak not according to this word, it is because there is no light in them." If we have satisfied ourselves as to the claims of Christ as our Divine teacher, let us hold him fist; let us take his teachings into our being, and let the confessing of Christ be that by which we try the spirits, not persons, but rather the spirit by which individuals, communities, institutes, systems, are animated. If we have satisfied ourselves that Christ has made full atonement for our sin, let us hold that truth fast as central, let us take all the comfort there is in it, and let it be the test of loyalty to Christ. If we have found out what a good life is as commended and exemplified by Christ, and as lint to the proof by ourselves, let us hold it fast as what has held us up in the past, as what has held up the good in all the generations, as what will hold us up until we obtain an immutable standing in heaven. And let us not, with a false toleration, think that any life can be good which wants the great theistic, and especially the great Christian, elements.

2. On the other hand to abstain from evil. "Abstain from every form of evil." The old translation is indefensible here. The words should not have formed a verse by themselves; they should have been added on to the former words. In view of the good and evil that are separated in the proving of things, we arc on the one hand to hold fast that which is good, and on the other hand to abstain from every form of evil. If anything is yet undetermined to our mind, our duty as already laid down is to find out its true nature. If, after examination, it is of a doubtful nature, or seems to be bordering on evil, our duty certainly is to abstain from it. But the duty laid down here is different from that. It is our duty with regard to what we have found out to be one of the many forms of evil. Having found it out to be evil in reality, let us not hesitate about our course, let us abstain from it, let us refuse to taste it even as we would not take poison, let us turn away from it as from that which is alien from our being and fitted only to work our destruction. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Know them that,

1. labour among you:

2. Are over you in the Lord:

3. Admonish you. Know - See, mark, take knowledge of them and their work. Sometimes the same person may both labour, that is, preach; be over, or govern; and admonish the flock by particular application to each: sometimes two or more different persons, according as God variously dispenses his gifts. But O, what a misery is it when a man undertakes this whole work without either gifts or graces 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!"

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 devil’s 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 Gehazi’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

12, 13. Know them. Recognize and appreciate. Which labor among you. Your preachers and elders. The three duties of those over them are to labor among them, to rule over them, and to admonish them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Paul begins to give his final instructions to the church in Thessalonica.

brothers

Here "brothers" means fellow believers.

to acknowledge those who labor

"to esteem and appreciate those who are involved in leading"

who are over you in the Lord

This refers to people God appointed to serve as leaders of the local group of believers.

regard them highly in love because of their work

Paul exhorts the believers to love and esteem their church leaders.

translationWords

brother

labor

lord

love

works

peace

exhort

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12-24.] Miscellaneous exhortations, ending with a solemn wish for their perfection in the day of Christ.

12,

12.] εἰδέναι in this sense is perhaps a Hebraism: the LXX (in ref. Prov.) express יָדַע by ἐπιγινώσκειν. The persons indicated by κοπιῶντας, προϊσταμένους, and νουθετοῦντας, are the same, viz. the πρεσβύτεροι or ἐπίσκοποι: see note on Act 20:17, Act 20:28. ἐν ὑμ. is among you, not as Pelt, al. ‘(bestowing labour) on you.’

ἐν κυρίῳ, as the element in which, the matter with regard to which, their presidency takes place: = ‘in divine things:’ οὐκ ἐν τοῖς κοσμικοῖς, ἀλλʼ ἐν τοῖς κατὰ κύριον. Thl.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

12. ἐρωτῶμεν δέ κτλ. As already noted, the exhortations begun in 4:1 are here renewed. The phrase ἐρωτῶμε … ἀδελφοι recurs in II 2:1. Here as in 4:4 εἱδένα means “respect,” “appreciate the worth of.” In τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους καὶ νουθετοῦντα, we have not three nouns designating the official titles of the class of persons to be appreciated, but three participles describing these persons as exercising certain functions. Furthermore, the omission of the article before the last two participles indicates that only one set of persons is intended, “those who labour among you.” Finally, the correlative και … και suggests that of the various activities involved in τοὺς κοπιῶντας ἐν ὑμῖ, two are purposely emphasised, leadership in practical affairs and the function of spiritual admonition.

Whether the two functions of “those who labour among you” “were executed by the same or different persons cannot be determined; at this early period of the existence of the church of Thess. the first supposition seems much the most probable” (Ell.). Though it is likely that the older or more gifted men would be conspicuous as workers, it does not follow that the class described not by title but by function is that of the official πρεσβύτερο, a word found not in Paul, but in the Pastorals. Nor must we infer from the fact that later we have traces in another Macedonian church of ἐπίσκοπο and διάκονο (Php 1:1) that such officials are in existence in Thess. at the time of writing I and II. Rather we are in the period of informal and voluntary leadership, the success of which depended upon the love of the brethren as well as upon the recognition that the leadership is ἐν κυρίῳ Hence Paul exhorts the converts not only to esteem the workers but to esteem them very highly in love because of their work. See McGiffert, Apostolic Age, 666.

τοὺς κοπιῶντας ἐν ὑμῖ. In the light of ὁ κόπος τῆς ἀγάπη (1:3), of Paul’s habit of incessant work (2:9 f.), and of the exhortation to work (4:11), this quite untechnical designation of the persons in question as “those who work among you” is conspicuously appropriate. While such a designation is natural to Paul, the artisan missionary (cf. Deiss. Light, 316 f.), the choice of it here may have been prompted by the existing situation. It was “the idlers” (οἱ ἄτακτο v. 14) who were fretting “the workers,” as both 4:11 and the exhortation “be at peace among yourselves” make probable.

κοπιᾶ, “grow weary,” “labour,” with body or mind, is common in Gk. Bib. and frequent in Paul. With this word, he describes the activities of the women in Rom 16:6, Rom 16:12; the missionary toil of himself (Gal 4:11, 1Co 15:10, Php 2:16, Col 1:29) and others (1Co 16:16); and the manual labour incident thereto (1Co 4:12, Eph 4:28). The ἐ with ὑμῖ designates the sphere of the labour, inter vos (Vulg); cf. 2 Reg. 23:7.

καὶ προϊσταμένους καὶ νουθετοῦντα. “Both leading you in the Lord and warning you” (cf. 2:11 καὶ παραμυθούμενοι καὶ μαρτυρόμενο). Though these participles may introduce functions different from but co-ordinate with τοὺς κοπιῶντας ἐν ὑμῖ (Dob.), yet it is more probable (so most) that they explain and specify τοὺς κοπιῶντας ἐν ὑμῖ, but without exhausting the departments of labour (cf. Lillie). Since such a phrase as ὁ κόπος τῆς ἀγάπη (1:3) should seem to preclude any restriction whatever of the labour prompted by love, it is evident that the specifications here made are advanced not because they “were likeliest to awaken jealousy and resistance” (Lillie) but because they had actually awakened them.

προϊσταμένους ὑμῶν ἐν κυρίῳ. “Act as your leaders in the Lord.” Attention is first called to the fact that the workers are leaders, that is, not simply rulers or chairmen but men who look after the general welfare of the group, especially the external matters, including the administration of the funds. That ἐν κυρίῳ is placed only after προϊσταμένου indicates not that the working (cf. Rom 16:12) and the warning are not in the Lord, but that it is necessary to remind the brethren, the idlers in particular, that the workers in taking the lead in temporal things are acting at the promptings not of personal interest but of the indwelling Christ.

προΐστασθα, here and Rom 12:8 in Paul, is used in 1Ti 3:4, 1Ti 3:12 (cf. 3:5, 2 aor. act.) of managing the household; in Tit 3:8, Tit 3:14 of attending to good works; and in 1Ti 5:17 (perf. act.) of the ruling πρεσβύτερο (cf. Hermas Vis. II, 4:3). The word occurs also in Lxx (e. g. 2 Reg. 13:17, Amo 6:10 Bel. (Lxx) 8) and papyri (Mill.). Besides the basal meaning “be over,” “rule,” “act as leader,” there are derived meanings such as “protect,” “guard,” “care for” (cf. Test. xii, Jos 2:6). In the light of 1Ti 3:5 (where προστῆνα is parallel to ἐπιμελήσετα) and of προστατεῖν τινό = praesidio sum curam gero (Witk., 16), Dob. inclines to insist both here and in Rom 12:8 on the derived meaning, “fürsorgen.”—אA read προϊστανομένου

νουθετοῦντας ὑμᾶ. Apparently some of the brethren, presumably the idlers (see on 4:11), had refused to give heed to the spiritual counsels of the workers, with the result that relations between them were strained and the peace of the brotherhood disturbed. Hence the appropriateness of calling attention to the fact that the workers were not only leaders in things temporal but also spiritual advisers. νουθετεῖ denotes brotherly warning or admonition, as II 3:15 makes plain.

νουθετεῖ appears in N. T., apart from Act 20:31, only in Paul; it is connected with διδάσκει in Col 1:28, Col 1:3:16; cf. also νουθεσί 1Co 10:11, Eph 6:4 (with παιδεί) and Tit 3:10. These words along with νουθέτημ are in the Lxx found chiefly in the wisdom literature (cf. Sap. 12:2 ὑπομιμνήσκων νουθετεῖ).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Know [ειδεναι] . 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 [προισταμενους] . 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 [νουθετουντας] . Only in Acts and Paul. See on Act 20:31, and comp. ver. 14; Rom 14:14; 1Co 4:14; Col 1:28.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.