1 Thessalonians 5:13

5:13 Leaders were to receive honor and love not because of their high position but because of their work. • live peacefully: Teaching about community peace and harmony was a standard topic in ancient moral instruction. Harmony between believers and leaders was especially important because of the persecution the church suffered (2:14).

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

1Th 5:13. Ἐν ἐαυτοῖς, among yourselves) Mutually.

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

1Th_5:13. Καὶ ἡγεῖσθαι αὐτούς] is by Theodoret, Estius, Grotius, Wolf, Baumgarten, Koppe, de Wette, Koch, Bloomfield, and others, connected with ὑπερεκπερισσῶς, and to esteem very highly, to value much, to which ἐν ἀγάπῃ is added as a supplementary statement, to express that this esteem is not to be founded on fear, but on love, or is to express itself in love. But the requirement to esteem highly is already, 1Th_5:12, expressed by εἰδέναι. Add to this that ἡγεῖσθαι, in order to denote the idea of high esteem or regard, requires an additional clause, as περὶ πλείονος, or περὶ πλείστου; but the adverb ὑπερεκπερισσῶς cannot represent that additional clause. We must therefore, with Chrysostom, Oecumenius, Theophylact, Beza, Flatt, Pelt, Schott, Olshausen, Alford, Hofmann, Riggenbach, and others, unite ἡγεῖσθαι with ἐν ἀγάπῃ, by which, along with the duty of high esteem, 1Th_5:12, the duty of love toward the rulers of the church is specially brought forward. The formula ἡγεῖσθαι τινὰ ἐν ἀγάπῃ, to hold a person in love, to cherish toward him a loving disposition, is not without harshness, but has its analogy in the genuine Greek construction, ἔχειν τινὰ ἐν ὀργῇ (Thucyd. ii. 18). Others less suitably compare ἡγεῖσθαί τι ἐν κρίσει, LXX. Job_35:2.

διὰ τὸ ἔργον αὐτῶν] for their works (office) sake, i.e. first, on account of the labour which is connected with it; but secondly and chiefly, because it is an office in the service of Christ.

εἰρηνεύετε ἐν ἑαυτοῖς] preserve peace among yourselves, comp. Rom_12:18; 2Co_13:11; Mar_9:50. ἐν ἑαυτοῖς is equivalent to ἐν ἀλλήλοις, see Kühner, II. p. 325; Bernhardy, Syntax, p. 273. The words contain an independent exhortation to be separated from the preceding, the apostle passing from the conduct enjoined respecting rulers, to the conduct enjoined generally of the readers to one another. Chrysostom, Theodoret, Faber Stapulensis, Zwingli, Calvin, Bullinger, Balduin, Cornelius a Lapide, Ernest Schmid, Fromond., and others, adopting the reading ἐν αὐτοῖς (see critical note), have indeed explained it: preserve peace with them, the presbyters, but without grammatical justification, because for this εἰρηνεύετε μετʼ αὐτῶν would be required, comp. Rom_12:18.

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 5:13 . “Regard them with a very special love for their works’ sake” (so thorough and important it is). “Be at peace among yourselves” (instead of introducing divisions and disorder by any insubordination or carping).

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

This maintenance of mutual concord, is especially to be looked unto.

So then, where this cause ceaseth, there must the honor cease.

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

very highly--Greek, "exceeding abundantly."

for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), Th1 5:12.

be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mar 9:50; Co1 1:12; Co1 4:6).

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 13. Esteem them very highly in love] Christian ministers, who preach the whole truth, and labour in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed υπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labour not are unworthy either of respect or support.

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

13 With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — (Have or cultivate peace with them.) For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

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.

(13) Very highly in love.—The original here is difficult; but it seems best, with most good commentators, ancient and modern, to construe “in love” with “esteem,” and to make “very highly” (a very enthusiastic word in the Greek) an expletive attached to “in love,” implying “hold in a most extraordinary degree of love.” The bond which binds the Christian community to their directors is not to be one of “recognition” and obedience only (1Th_5:12), but of holy affection above all.

For their work’s sake.—Our love is to be paid them not for any social or intellectual qualities they may have in themselves; it is the work which they have to do that should attract our sympathy. The original seems to mean that we are to love them, not only because they do such work, but also ‘for the sake of their work,” i.e., to help it forward.

Be at peace among yourselves.—Discipline to be observed towards equals, as well as superiors.

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

13. and to esteem them very highly in love for their work’s sake] exceeding highly (R. V.)—the same Greek adverb as in ch. 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; it has mutual “love” for its pervading element, a grace in which the Thessalonians were already “taught of God” (ch. 1Th_4:9). Their “work,” described in 1Th_5:12, is the reason for this devoted esteem. In work this Church excelled (ch. 1Th_1:3); and this it knew how to appreciate.

And be at peace among yourselves] And is wanting in the Greek. But this appeal is closely connected with the last. Looking, moreover, at the exhortation to “admonish the unruly” that follows, and at the command “study to be quiet” of ch. 1Th_4:11, and the measures prescribed against the idle and disorderly in 2Th_3:6-15, we can read between the lines sufficiently to see that the tendencies adverse to peace in this community were interfering with its discipline, and set the Church authorities at variance with a certain section of its membership.

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 to esteem them very highly,.... Or, as the Ethiopic version renders it, "honour them abundantly"; for such are worthy of double honour, and to be had in reputation; they should be honourably thought of, and be high in the affections of the saints, who should esteem them better than themselves, or others in the community; and should be spoke well of, and their characters vindicated from the reproach and obloquy of others; and should be spoke respectfully to, and be honourably done by; should be provided for with an honourable maintenance, which is part of the double honour due to them in Ti1 5:17 and this should be

in love; not in fear, nor in hypocrisy and dissimulation; not in word and in tongue only, but from the heart and real affection: the Syriac version renders it, "that they be esteemed by you with more abundant love"; with an increasing love, or with greater love than is shown to the brethren in common, or to private members: and that for their works' sake; for the sake of the work of the ministry, which is a good work as well as honourable; is beneficial to the souls of men, and is for the glory of God, being diligently and faithfully performed by them; on which account they are to be valued, and not for an empty title without labour.

And be at peace among yourselves. The Vulgate Latin version reads, "with them"; and so the Syriac version, connecting the former clause with this, "for their works' sake have peace with them"; that is, with the ministers of the word; do not disagree with them upon every trivial occasion, or make them offenders for a word; keep up a good understanding, and cultivate love and friendship with them; "embrace them with brotherly love", as the Ethiopic version renders the words, understanding them also as relating to ministers; a difference with them is of bad consequence, and must render their ministry greatly useless and unprofitable to those who differ with them, as well as render them very uncomfortable and unfit for it. The Arabic version renders it, "in yourselves"; as referring to internal peace in their own souls, which they should be concerned for; and which only is attained to, enjoyed, and preserved, by looking to the blood, righteousness, and sacrifice of Christ: or else it may regard peace among themselves, and with one another as brethren, and as members of the same church; which as it is for their credit and reputation without doors, and for their comfort, delight, and pleasure within, in their church state and fellowship, so it tends to make the ministers of the Gospel more easy and comfortable in their work: thus the words, considered in this sense, have still a relation to them.

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

13 And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

Ver. 13. Very highly] Gr. υπερ εκ περισσου, more than exceeding. {a} Turks and Papists shall else condemn us, who honour every hedge priest of theirs, and have them in singular esteem, above their merits. The Grecians gave great respect to their philosophers above their orators, because these taught them how to speak, but those how to live well.

For their work’s sake] Which is high and honourable, divine and heavenly, a worthy work, 1Ti 3:1. Such as both in the preparation to it and execution of it draweth them to God, keepeth them with God, and to be ever mindful of God, and no less active for God, Eph 4:12, by gathering together the saints and building up the body of Christ.

And be at peace among yourselves] So shall your pastor have the better life, and follow his work with more content and comfort.

{a} Apud Groecos maiori in honore habebantur philosophi quam oratores. Illi enim recte vivendi, &c. Lactantius.

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.

And to esteem them very highly in love - To cherish for them an affectionate regard. The office of a minister of religion demands respect. They who are faithful in that office have a claim on the kind regards of their fellow-men. The very nature of the office requires them to do good to others, and there is no benefactor who should be treated with more affectionate regard than he who endeavors to save us from ruin; to impart to us the consolations of the gospel in affliction; and to bring us and our families to heaven.

For their work’s sake - Not primarily as a personal matter, or on their own account, but on account of the work in which they are engaged. It is a work whose only tendency, when rightly performed, is to do good. It injures no man, but contributes to the happiness of all. It promotes intelligence, industry, order, neatness, economy, temperance, chastity, charity, and kindness in this world, and leads to eternal blessedness in the world to come. A man who sincerely devotes himself to such a work has a claim on the kind regards of his fellow-men.

And be at peace among yourselves - See the Mar 9:50 note; Rom 12:18; Rom 14:19 notes.

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

13. Esteem… in love—There should be an official esteem for them, but that esteem should be grounded in Christian love. Love should lie as the basis of the whole structure of their Christian republic.

For their work’s sake—They have not, like magistrates, a power of physical compulsion to secure respect; but in Christian love and duty they have a deeper claim. For the sake of the work they perform, as necessary and beneficial to the cause of Christ, you are bound to cultivate a voluntary esteem for them.

At peace among yourselves—Which can be attained only by cultivating this harmony with your rulers.

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

And to esteem them very highly in love for their work"s sake; that is, both on account of their labors, and especially on account of the dignity of their office, for their work is the work of the Lord. Both love for their persons and respect for their authority are here enjoined. And; to be omitted, as not in the original. Be at peace among yourselves. A new exhortation, entirely independent of the preceding; it is not addressed to the presbyters, but to the members of the Church in general.

Inculcation of mutual peace.

be at peace among yourselves." This is connected with the previous verse, for a faithful pastorate tends to unity and peace.

I THIS PEACE DEPENDS UPON OUR DIVINE CALLING. For it is the "peace unto which we are called". (Col_3:15)

II IT IS ESSENTIAL TO GROWTH AND BLESSING. (Psa_133:1; Jam_3:18)

III IT IS ONE OF THE BLESSINGS ALWAYS TO BE PRAYED (Psa_122:6-8)

IV IT IS ONE OF THE BEATITUDES WITH A PROMISE. (Mat_5:9)

V IT IS ONE OF THE FAIREST GROWTH OF THE SPIRIT. (Gal_5:22) T.C.

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

Esteem them very highly - Literally, more than abundantly, in love - The inexpressible sympathy that is between true pastors and their flock is intimated, not only here, but also in divers other places of this epistle. See

chap. ii, 7, 8. For their work's sake - The principal ground of their vast regard for them. But how are we to esteem them who do not work at all?

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

and to esteem them exceeding highly in love for their work's sake . [Paul here admonishes the church as to how it shall treat its elders. He bids the church recognize their leadership, respect them, and hold them in affection because of the blessed and divine work which they were discharging, the work being that enjoined by the third term of the great commission; viz.: admonishing or teaching the church to observe all things whatsoever Jesus commanded ( Mat_28:20 ). Such teaching is an essential duty of an elder ( 1Ti_3:2 ; 2Ti_2:24 ; Tit_1:9 ). This section is closely connected with the last verse of the preceding one, the instruction of the elders being the chief means of effecting the edification there mentioned.] Be at peace among yourselves. [ Mar_9:50 . Contempt for the instruction and authority of the elders is the first step toward that strife and faction which is here reproved.]

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.

13. Esteem them. This esteem is due them on account of their work. Compare Heb. 13:17, and Phil. 1:22. Be at peace. Let there be no factious spirit.

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.

13. For ηγεισθαι, B cop go syrhcl aeth have ηγεισθε—an error partly of itacistic confusion, and partly of misinterpretation. B shows the same trick in 2Th 2:2, θροεισθε (-αι); cf. the double alternative of imperative or infinitive in 2Th 3:14.

υπερεκπερισσως: so in BD*G (WH margin). -σσου in the rest may be due to 1Th 3:10 and Eph 3:20; cf. Mar 14:31 (εκπερισσως).

(a) (ειρηνευετε εν) αυτοις, אD*GP, some minn., f vg cum eis; probably Western: (b) εαυτοις, ABDcKL. The harshness of (a) appears in the rendering of εν by cum in the vg: the reading αυτοις has been “mechanically conformed to αυτους and αυτων” in the same verse (Weiss).

13. καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν, and to regard them in love in the most supereminent degree because of their work. The words ἡγεῖσθαι … ἐν ἀγάπῃ (put last for emphasis) may be read as one complete expression—so Chrysostom and Theodore, the Vulgate (habeatis … in charitate), Beza (charos ducatis), Hofmann, Ellicott, Lünemann, Schmiedel; most other interpreters, with the Eng. Ver., treat ἐν ἀγάπῃ as a detached adjunct to ἡγεῖσθαι. The verb by itself hardly bears the sense of “esteem” (Lightfoot thinks that the adverb ὑπερεκπ. supplies this connotation); it can be read in malam or in bonam partem according to the definition: hence ὡς ἐχθρὸν ἡγεῖσθαι in 2Th 3:15; cf. Php 2:6; Php 3:8, 1Ti 1:12, Heb 10:29; Heb 11:11, &c.

For ἡγεῖσθε … ἐν ἀγάπῃ, cf. Joh 15:9 f.; Jud 1:21: the construction of Php 2:29, ἐντίμους (= ἐν τιμῇ) ἔχετε, and Phm 1:17, resembles that here employed; so Rom 1:28 (ἔχειν ἐν ἐπιγνώσει); and Thuc. ii. 18. 3, 21. 3, &c. (ἔχειν ἐν ὀργῇ, &c.). Schmiedel supplies the parallels ποιεῖσθαι ἐν ὀλιγωρίᾳ from Thuc. iv. 5, vii. 3. 2; λαμβάνειν ἐν πόθῳ, from Sophocles Oed. Col. 1679; see also Liddell and Scott on ποιεῖσθαι ἐν (s.v. ποιεῖσθαι, A.V.), the classical equivalent of ἡγεῖσθαι ἐν. Ἐν ἀγάπῃ = the predicate ἠγαπημένους (cf. Rom 9:25), and something more: the προϊστάμενοι are to be “held dear” in that sphere and upon that ground of love wherein the Church has its being: cf. 1Th 3:12; 1Co 16:14.

Ἡγεῖσθαι … ἐν ἀγάπῃ is qualified by the triple Pauline intensive ὑπερ-εκ-περισσῶς, “beyond-exceeding-abundantly” (cf. note on ὑπερεκπερισσοῦ, 1Th 3:10—this precise form is hap. leg.; also περισσοτέρως, 1Th 2:17); and by διὰ τὸ ἔργον αὐτῶν, stating the special reason for the extraordinary regard of love due to the Thessalonian leaders, in accordance with the character given to them as κοπιῶντες in 1Th 5:12. In “work” this Church excelled, and work it knew how to appreciate; see note on τοῦ ἔργου κ.τ.λ., 1Th 1:3.

This clause has given occasion to some caustic observations, such as that of Erasmus ad loc.: “Hunc locum oportet annotare diligenter episcopos … Paulus jubet eos haberi in honore propter opus, non propter inanem titulum”; and Calvin, still more sharply, “Unde sequitur e numero Pastorum excludi omnes otiosos ventres.” Wyclif inferred from the text that tithes might be refused to idle or incompetent priests,—an inference which the Roman Catholic Estius earnestly contests.

εἰρηνεύετε ἐν ἑαυτοῖς, be at peace amongst yourselves; cf. Mar 9:50. Supposing ἑαυτοῖς (or αὑτοῖς) to be genuine (see Textual Note), then the general “peace” is to be kept through affectionate loyalty to the approved leaders; it was disturbed by the ἄτακτοι, whom the Church-officers had to “admonish” (1Th 5:12; 1Th 5:14). A sense not dissimilar is given by the harder reading ἐν αὐτοῖς, if this be understood, with Bornemann (who cites 1Co 6:2; 1Co 14:21, Mat 9:34, in illustration), as signifying “through them,”—on the basis of their leadership—“find your peace in them”; on this application of ἐν, see Winer-Moulton, pp. 485 f. The common rendering of ἐν αὐτοῖς by cum eis (Vulg.)—as though equivalent to μετʼ αὐτῶν (see Rom 12:18)—or in eos (toward them), is ungrammatical and inappropriate; the “ministry” exists to bind together the whole body of Christ, πρὸς τὸν καταρτισμὸν τῶν ἁγίων (Eph 4:12; cf. 1Th 5:16). The present imperative enjoins not the making of peace, like the aorist in 1Ma 6:60, but the maintaining of it.

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.

13.] In reference to their duties to the rulers of the church among them. The connexion (δέ, a slight contrast with that which has just passed) is perhaps as Chrys., but somewhat too strongly—ἐπειδὴ εἶπεν οἰκοδομεῖτε εἷς τὸν ἕνα, ἵνα μὴ νομίσωσιν ὅτι εἰς τὸ τῶν διδασκάλων ἀξίωμα αὐτοὺς ἀνήγαγε, τοῦτο ἐπήγαγε, μονονουχὶ λέγων, ὅτι κ. ὑμῖν ἐπέτρεψα οἰκοδομεῖν ἀλλήλους· οὐ γὰρ δυνατὸν πάντα τὸν διδάσκαλον εἰπεῖν. Rather, as the duty of comforting and building up one another has just been mentioned, the transition to those whose especial work this is, is easy, and one part of forwarding the work is the recognition and encouragement of them by the church.

13.] ἡγεῖσθαι ἐν ἀγάπῃ is an unusual expression for to esteem in love; for such seems to be its meaning. Lün. compares ἔχειν τινὰ ἐν ὀργῇ (Thuc. ii. 18). We have περὶ πολλοῦ ἡγεῖσθαι, Herod. ii. 115 (Job 35:2 does not apply).

ὑπερεκπερισσῶς is best taken with ἐν ἀγάπῃ: it will not form a suitable qualification for ἡγεῖσθαι, which is merely a verbum medium. And so Chrys., all.

διὰ τὸ ἔργ. αὐτ. may mean, because of the nature of their work, viz. that it is the Lord’s work, for your souls: or, on account of their activity in their office, as a recompense for their work. Both these motives are combined in Heb 13:17.

The reading εἰρηνεύετε ἐν αὐτοῖς (see var. readd.) can hardly mean, as Chrys., al.,—μὴ ἀντιλέγειν τοῖς παρʼ αὐτῶν λεγομένοις (Thdrt.),—but is probably, as De W., a mistaken correction from imagining that this exhortation must refer to the presbyters as well as the preceding: whereas it seems only to be suggested by the foregoing, as enforcing peaceful and loving subordination without party strife: cf. ἀτάκτους below.

ἑαυτοῖς not = ἀλλήλοις (see ref. Col. and note there, and cf. Mar 9:50).

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

13. καὶ ἡγεῖσθαι κτλ. It is not enough that the brethren appreciate the workers; they are to esteem them (ἡγεῖσθα = εἰδένα) very highly (ὑπερεκπερισσῶ), and that too not from fear or distrust but from love (ἐν ἀγάπῃ); for the workers, because of their work of faith (1:3), deserve not only esteem but high and loving esteem. “Those who labour among you,” like Paul and Timothy in 1Co 16:10, τὸ ἔργον κυρίου ἐργάζοντα.

As the parallel with εἰδένα demands, ἡγεῖσθα is here not “consider” (II 3:15, 2Co 9:5) but “esteem,” a meaning, however, not elsewhere attested (Mill., Dob.). For this reason, some comm. find the expected notion of esteem in the adverb and support their finding by such phrases as περὶ πολλου (Herod. II, 115) or περὶ πλείστο (Thucy. II, 89) ἡγεῖσθα But these adverbial expressions are not identical with ὑπερεκπερισσῶ Other comm. (from Chrys. to Wohl.), on the analogy of ποιεῖσθαι ἐν ὀλιγωρίᾳ (Thucy. IV, 5:1, VII, 3:2) = ὀλιγωρεῖ, take ἡγεῖσθαι ἐν ἀγάπῃ = ἀγαπᾷ, a meaning not sufficiently attested and unlikely here because of the distance between ἐν ἀγάπῃ and ἡγεῖσθα Schmiedel compares ἐν ὀργῇ εἶχο (Thucy. II, 18:3 21:3 65:2); and Schott notes even Job 35:2 τί τοῦτο ἡγήσω ἐν κρίσε The unusual meaning “esteem” is contextually preferable; cf. εἷς τὸν ἕν (v. 11) and εἰδένα (v. 12, 4:4). On ὑπερεκπερισσῶ (BDGF; ὑπερεκπερισσου אAP), see 3:10. GF read ὥστ (Vulg ut) before ἡγεῖσθα B has ἡγεῖσθ (cf. εἰρηνεύετ). P omits αὐτῶ as if ἡγεῖσθα = “to rule.” F has διο for δια

εἰρηνεύετε ἐν ἑαυτοῖ. “Be at peace among yourselves,” one with the other, ἑαυτοῖ for ἀλλήλοι (cf. Mar 9:50). This striking command, separated grammatically (note the change from infinitive to imperative) but not logically from the preceding, suggests that the workers, in functioning both as managers of the funds and as spiritual advisers, had been opposed by some of the converts, presumably the idlers (4:11; cf. v. 14 νουθετεῖτε τοὺς ἀτάκτου and II 3:15), with the result that friction between them arose and the peace of the group was ruffled. The fact that Paul says not μετʼ αὐτῶ but ἐν ἑαυτοῖ further suggests that the workers are in part to blame for the situation, in that their admonitions to the idlers who had asked for aid had not been altogether tactful (cf. II 3:13, 15).

ἑαυτοῖ is read by BAKL, et al.; the tactfulness of Paul who includes both the workers and the idlers in the exhortation, to peace is lost sight of in the reading ἐν αὐτοῖ (אDP; cf. GF and Vulg cum eis), followed by Chrys., Th. Mops. (in eos), and most of the Greek comm., and by Erasmus, Calvin, and most recently Dibelius. Furthermore, on the analogy of Rom 12:8 (cf. 3 Reg. 22:45), we should have expected not ἐν αὐτοῖ but μετʼ αὐτῶ (cf. Zim). Swete (op. cit. ad loc.) remarks: “Ambst who reads inter vos thinks only of mutual forbearance amongst the faithful: pacificos eos esse hortatur.” Hermas has both εἰρηνεύετε ἐν αὑτοῖ (Vis. III, 9:10) and ἐν ἑαυτοῖ (12:3; 9:2 parallel with ἀλλήλοι; cf. 5:1).

(8) The Idlers, the Faint-hearted, and the Weak (5:14 a-c)

From the beginning of his exhortations (4:1), Paul seems to have had in mind the needs of three classes, the meddlesome idlers (4:11-12; 5:12-13), those who were anxious both about their friends who had died (4:13-18) and about their own salvation (5:1-11), and those who were tempted to unchastity (4:3-8). To the same three classes he now refers once more (cf. Th. Mops.), specifying them respectively as “the idlers” (οἱ ἄτακτο), who as most troublesome need to be warned; “the faint-hearted” (οἰ ὀλιγόψυχο), who were losing the assurance of salvation and need to be encouraged; and “the weak” (οἱ ἀσθενεῖ), who being tempted to impurity are to be clung to and tenderly but firmly supported.

14Further we urge you, brothers, warn the idlers, encourage the faint-hearted, cling to the weak.

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

Esteem [ηγεισθαι] . Primarily to lead, which is the only sense in the Gospels and Acts, except Act 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2Co 9:5; Phi 2:3; Jas 1:2; 2Pe 3:9. In both senses in Hebrews. See 1Th 10:29; 1Th 13:7.

Very highly in love. Const. very highly with esteem. In love qualifies both words. 31 For their work 's sake [δια το εργον αυτων] . Their esteem for their superintendents is not to rest only on personal attachment or respect for their position, but on intelligent and sympathetic appreciation of their work. It is a good and much - needed lesson for the modern congregation no less than for the Thessalonian church.

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