1 Thessalonians 5:15

1Th_5:15

See that none render evil for evil

Negative and positive precepts

I.

See that none render evil for evil unto any man. Retaliation betrays a weak and cruel disposition. Pagan morality went so far as to forbid the unprovoked injuring of others; and it is not without noble examples of the exercise of a spirit of forgiveness. The Jews prostituted to purposes of private revenge the laws which were intended to administer equitable retributions. It is Christianity alone that teaches man to bear personal injuries without retaliation. Hath any wronged thee, says Quarles, be bravely revenged; slight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury. Public wrongs the public law will avenge; and the final recompense for all wrong must be left to the Infallible Judge (Rom_12:19-20).

II. But ever follow that which is good, both among yourselves and to all men. The noblest retaliation is that of good for evil. In the worst character there is some element of goodness. Our beneficence should be as large as an enemys malice (Mat_5:44-45). That which is good is not always that which is pleasing. Goodness should be sought for its own sake. It is the great aim and business of life. Goodness is essentially diffusive; it delights in multiplying itself in others. It is undeterred by provocation; it conquers the opposition. Lessons:

1. The perceptive morality of Christianity is a signal evidence of its transcendent glory.

2. Practice is more potent than precept.

3. The Christian spirit is the root of genuine goodness. (G. Barlow.)

It is not strictly true to say that Christianity alone at first forbade to return evil for evil. Plato knew that it was not the true definition of justice to do harm to ones enemies. The Stoics, who taught the extirpation of the passions, were far enough from admitting of revenge to be the only one that should be allowed to remain. It is a higher as well as a truer claim to make for the gospel, that it kindled that spirit of kindness and goodwill in the breast of man (which could not be wholly extinguished even towards an enemy), until it became a practical principle; and that it preached as a rule of life for all, what had previously been the supreme virtue, or the mere theory of philosophers. (Prof. Jowett.)

Following the good

Ever follow that which is good among yourselves and to all--

1. In political effort men can unite, and so they ought in religious; for religion means the link which binds men for good work. Is it more important to put ones political friends in Parliament than to win ones neighbours for heaven?

2. Remember the unwearied diligence of political partizans. All, one cannot help regretting that Christians are less earnest.

3. In politics men will give up their dearly loved crotchets to promote the welfare of the general party. Why not, then, sink our individualism in following that which is good? We are to ever do so--

I. In building up our own character.

1. It is easier to do good than to be good. We are so apt to be discouraged by many failures. We have wished to grow in goodness like a tree, but we have more to contend with than a tree. We promise well in bud and leaf, and then the fruit does not ripen, and we get discouraged. Some of us have done worse. We have put forth the bud of innocence, but the blossom of virtue has been nipped by the frost of misfortune, or the blast of temptation, and we have given up. To all such let this exhortation come with power. Still set your face towards the good. Try again. Will you throw away your coat because it is soiled? Would you have your child despair of writing because he has upset the ink?

2. In following the good let us aim high. To copy from another may help us a little; but we shall make the surest progress if we follow only Christ. We teach children writing by setting the best copy before them. If we fall today, let us arise today and follow Him.

II. In the Church. Every Church should be a missionary society, and when a new member is received something should be found for him to do. It is true you cannot find a perfect Church; but this should not dishearten you. Go into an organ factory--what a horrible din! Yes; but what is the result? The Church is an organ factory. All our pipes have to be made and tuned. But if we are in earnest we shall not care for the discord; the instrument will one day play harmonious music. In battle, if a general see a brigade hardly pressed he orders out another to support it. So, if the Churchs battalion in the slums is weak, the battalion in the suburbs should hasten to its help. Let us by our example make the Church vigorous and good. If the prayer meeting is good, the Lords supper, etc., follow them. Be as regular and earnest in Church duty as though you were paid for it.

III. In the world. Lift up your voices against war. Working men uphold arbitration against strikes. Do not blame statesmen for making war, when master and man fight and ruin one another.

IV. In your own neighbourhood. There is much that you can do there. Conclusion:

1. Persevere in following the good.

2. Let your motive be the love of Christ.

3. If you keep following the good, your works will follow you. (W. Birch.)

Perseverance in following the good

When Columbus was sailing over the Atlantic, believing there was another continent in the west, his men were dispirited and almost in mutiny, he said, Unless we have some sign of land within the next three days, we will turn back. Fortunately, they had some signs of land, and the ships steered on until they came to the American coast. Now, what you are doing is good, and you should tolerate no if about it. You have been preaching, and teaching, and doing good for a long time, and perhaps you are ready to say, Unless I have some signs of good fruit from my labour, I will give up. Do not. If that which you are following be really for the benefit of mankind, be not weary in well-doing. The test of success is not in numbers. Remember that Jesus had no disciples with Him in His trial; at His crucifixion He had only one, and He ended His beautiful ministry by the cross. Therefore, do not despair. Keep on with your work and keep at it. Persevere. Follow that which is good continuously unto the end. (W. Birch.)

Good for evil

Bacon said, He that studieth revenge keepeth his own wounds green. Philip the Good, of Burgundy, had it in his power to punish one who had behaved ill to him; but he said, It is a fine thing to have revenge in ones power, but it is a finer thing not to use it. Another king of France said of his foes, I will weigh down the lead of their wickedness with the gold of my kindness. A minister remarked, Some persons would have had no particular interest in my prayers, but for the injuries they did me. (H. R. Burton.)

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

5:15 Jesus and the apostles warned against retaliation (Matt 5:38-48; Luke 6:27-36; Rom 12:17-21; 1 Pet 3:9). The Roman author Seneca, by contrast, considered revenge legitimate and necessary as a way of restoring social honor lost because of ill treatment from others. Paul calls Christians to do good—both to members of the church (each other) and to those outside the Christian community (to all people), including their persecutors (1 Thes 2:14; see 3:12; Gal 6:10).

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

1Th 5:15. Ὁρᾶτε, see) Let every man watch over himself and the other (his neighbour). A person who has received an injury, and is in a passion, sees too much; his neighbours therefore ought to see (for him).

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

1Th_5:15. Prohibition of revenge. This is easily and fitly added to the command of μακροθυμία.

ὁρᾶτε] take care, take heed. The apostle speaks thus, because man is only too ready to gratify his natural inclination to revenge. Watchfulness, struggle, and self-conquest are necessary to offer resistance to it.

μή τις] sc. ὑμῶν. Erroneously Fromond.: subditorum vestrorum. Also incorrectly de Wette: Since revenge is entirely unworthy of the Christian, so all are not warned against it, but the better disposed are exhorted to watch that no outbreaks of it should occur (among others). For (1) the prohibition of revenge is peculiarly Christian, corresponding neither to the spirit of heathenism (see Hermann, ad Sophocl. Philoct. 679; Jacobs, ad Delect. Epigr. p. 144) nor to that of Judaism (comp. Mat_5:38; Mat_5:43). But de Wettes reason makes the prohibition appear as if it were something long known, something evident of itself. (2) Also the better disposed are not free from momentary thoughts of revenge; accordingly also upon them was that prohibition to be pressed. (3) The fulfilling of that command appertains to the individual life of every one; whereas to guard against the outbreaks of revenge among others is only rarely possible.

κακὸν ἀντὶ κακοῦ τινι ἀποδοῦναι] to render to any one evil for evil, comp. Rom_12:17; 1Pe_3:9; Mat_5:44.

τὸ ἀγαθόν] denotes not the useful or agreeable (Koppe, Flatt, Schott, Olshausen, and others), or what is good to one (Hofmann, Möller), nor does it contain an exhortation to benevolence (Piscator, Beza, Calixt, Pelt, Baumgarten-Crusius, and others), but denotes the moral good; see Meyer on Gal_6:10.

διώκειν τι] to pursue something, to seek to reach it in the race (Php_3:12; Php_3:14), then generally a figurative expression for striving after a thing, comp. Rom_9:30-31; Rom_12:13; Rom_14:19; 1Co_14:1.

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 5:15 . The special circumstances which called for forbearance (1Th 5:14 ) were likely to develop a disposition to retaliate upon those who displayed an ungenerous and insubordinate spirit ( e.g. , the ἄτακτοι ); but the injunction has a wider range ( εἰς πάντας , including their fellow-countrymen, 1Th 2:14 ).

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

15. ὁρᾶτε κτλ. The group as a whole are held responsible for any single member (τι) whose patience is exhausted and who is ready to retaliate an injury done him by brother or outsider (τινι includes both as the parallel εἰς ἀλλήλους καὶ εἰς πάντα indicates). The ancient principle of retaliation (cf. Exo 21:23 f., Deu 19:21, Lev 24:19 f.) had undergone modifications in keeping with the advancing moral insight of Israel (cf. Pro 20:12, 24:44, Pro 25:21 f., Sir. 28:1-7), but it was left to the Master to put the case against it in the unqualified injunction beginning ἀγαπᾶτε τοῦς ἐχθροὺς ὑμῶ (Mat 5:44 = Luk 6:27). It was perhaps the difficulty of living up to such an imperative in the present circumstances that prompted Paul to write not simply “render not evil for evil” (Rom 12:17) but, evoking the responsibility of the Christian society for the individual, “see you to it that no one pay back to any one evil for evil.”

ὁρᾶτε μη occurs only here in Paul (cf. Mat 18:10, Jos 9:13) who prefers βλέπετε μη (Gal 5:15, 1Co 8:9, 1Co 10:12, Col 2:8). On ἀποδιδόνα, cf. Rom 12:17, 1Pe 3:9, Pro 17:13. אGF read ἀποδοι (a subj. from ἀποδό); D reads ἀποδοί The opposite of κακό in Paul is both ἀγαθό (Rom 7:19, Rom 12:21, etc.) and καλό (Rom 7:21, Rom 12:17, etc.). ἀντι is rare in Paul (Rom 12:17, 1Co 11:15, Eph 5:31; II 2:10 ἀνθʼ ὧ).

ἀλλα … διώκετε κτλ. “But,” on the contrary, “always,” on matter how trying the circumstances, “follow,” that is, strive earnestly after “the good.” It is difficult to avoid the conviction that τὸ ἀγαθό, the moral ideal (here opposed to κακό, “an injury”) is for Paul love, seeing that ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζετα (Rom 13:10), the neighbour including both the believer and the unbeliever (εἰς ἀλλήλους καὶ εἰς πάντα, as in 3:12). He might have said διώκετε τὴν ἀγάπη (1Co 14:1).

It is questionable whether in Paul’s usage τὸ ἀγαθό and τὸ καλό (v. 21) can be sharply differentiated (see Ell. on Gal 6:10). Both terms represent the ethical ideal of Paul, which, as a comparison of Rom 12:6 ff. and Gal 5:22 with 1Co_13 makes plain, can be described as ἡ ἀγάπ On τὸ ἀγαθό, cf. Rom 7:13, Rom 12:9, Rom 13:4, Gal 6:10, etc.; τὸ καλό Rom 7:18, Rom 7:21, Gal 6:9, 2Co 13:7, etc. For διώκει in a similar metaphorical sense, cf. Rom 9:30, Sir. 27:8; Rom 12:13, Rom 14:19, Psa 33:15 ζήτησον εἰρήνην καὶ δίωξον αὐτή See also Epict. IV, 5:30 διώκειν τὸ ἀγαθὸν φεύγειν τὸ κακό The και which BKLP (cf. Weiss, 114) insert before εἰς ἀλλήλου is to be omitted with אADEGF, et al.; cf. 3:12, 4:10.

(10) Joy, Prayer, Thanksgiving (5:16-18)

The injunction to constant joy and prayer and to thanksgiving in every circumstance is characteristic of Paul (cf. 3:9 f.). The fact, however, that he notes, as in 4:3, that this exhortation is God’s will makes probable that the special circumstances of persecution from without and friction within are here in mind as in vv. 14-15. In adding that this will of God operates in Christ Jesus, he designates that will as distinctively Christian, the will of the indwelling Christ who is the personal and immediately accessible authority behind the injunction (cf. 4:7f.). In adding still further εἰς ὑμᾶ, he intimates that the will of God in Christ is for their advantage, and implies that the Christ in them, the source of joy (1:6, Php 4:4), prayer (Eph 6:18, Rom 8:26), and thanksgiving (cf. διὰ Χριστου Rom 1:8, Rom 7:25, Col 3:17) is the power that enables them to carry out the difficult imperative.

16Always rejoice; 17continually pray; 18in everything give thanks; for this is God’s will operating in Christ Jesus for you.

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

Charity ought not to be overcome with any injuries.

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

(Rom 12:17; Pe1 3:9.)

unto any man--whether unto a Christian, or a heathen, however great the provocation.

follow--as a matter of earnest pursuit.

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 15. See that none render evil for evil] Every temper contrary to love is contrary to Christianity. A peevish, fretful, vindictive man may be a child of Satan; he certainly is not a child of God.

Follow that which is good] That by which ye may profit your brethren and your neighbours of every description, whether Jews or Gentiles.

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

15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.

But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Romans 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.

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.

(15) See that.—The exhortation is given to those who have the authority to oversee the Church (Act_19:28; 1Pe_5:2).

None render evil for evil.—Like the prohibition of fornication, abstinence from revenge is practically a new thought for Greeks, among whom feuds were frequent and undying. (Comp. Rom_1:31; Tit_3:3.)

That which is good—i.e., that which is kind. (See Note on 1Th_3:6.) This duty is to be “followed,” i.e., made an object to be pursued eagerly, “toward all men.” There is not one standard of morals towards the brethren and another towards the world.

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

15. See that none render evil for evil unto any man] The stress lies not on the personal object, as in the former clause (all, any), but on the quality of the act: better, See that none render unto any one evil in return for evil. The Thessalonian Christians were receiving much evil from the world; possibly some of its members were wronging others: there must be no retaliation. “Blows may fall on you; you must never return them.” This command is linked closely with the last; for while that bids each man restrain his own anger, this requires him to check the resentful spirit wherever it appears. It is a reproach to all, a discredit to the common faith, when a Christian gives back wrong for wrong. Comp. Rom_12:19-21, “Be not overcome of evil, but overcome evil with good;” also 1Pe_2:18-25; and especially the teaching of Christ in Mat_5:38-48. On evil, see note to 1Th_5:22.

but ever follow that which is good] This is to “follow” not by way of imitation, as in ch. 1Th_1:6, 1Th_2:14, but by way of aim and pursuit: hence, follow after (R. V.). And “the good” is here “the beneficial.” As much as to say: “Make the good of your fellow-men your constant pursuit, and let no Injury or unworthiness on their part tarn you aside from it.”

This line of conduct is to be pursued both within and without the Church: one toward another, and toward all. Amongst Christians such seeking of the good of others is mutual, and there its best results will appear. But its exercise is to be unlimited. No follower of Christ will do wilful harm to any man. The distinction made “by them of old time. Thou shalt love thy neighbour, and hate thine enemy,” Christ, our Lawgiver, has abolished (Mat_5:43-48).

From social duties the Apostle’s homily now rises to matters of religion, from the claims of Christians on each other to “the will of God” concerning them. See note introductory to 1Th_5:12.

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.

See that none render evil for evil unto any man,.... Not an ill word for an ill word, railing for railing, nor an ill action for an ill action; no, not to any man whatever, not to an enemy, a persecutor, a profane person, as well as not to a brother, a believer in Christ; and this the saints should not only be careful of, and guard against in themselves, but should watch over one another, and see to it, that no such practice is found in each other.

But ever follow that which is good; honestly, morally, pleasantly, and profitably good; even every good work, which is according to the will of God, is done in faith, from love, and to the glory of God; and particularly acts of beneficence and liberality to the poor; and which are not to be once, or now and then done, but to be followed and pursued after, and that always;

both among yourselves, and to all men; not only to the household of faith, though to them especially, and in the first place, but to all other men, as opportunity offers, even to our enemies, and them that persecute us, and despitefully use us; do good to their bodies, and to their souls, as much as in you lies, by feeding and clothing the one, and by praying for, advising, and instructing the other.

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

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.

Ver. 15. See that none render] Nothing is so natural to us; and Aristotle commends revenge as a piece of manhood, when indeed it is doghood rather. Excellently Lactantius, Non est minus mall referre iniuriam, quam inferre. It is as bad to recompense wrong as to do wrong. {See Trapp on "Mat 5:44"} {See Trapp on "Rom 12:17"}

But ever follow that which is good] Not to do good is to do evil; not to save a man when we can, is to destroy him, Mar 3:4. {See Trapp on "Mar 3:4"}

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.

See that none render evil for evil - See the notes on Mat 5:39, Mat 5:44. The meaning here is, that we are not to take vengeance; compare notes on Rom 12:17, Rom 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to “return evil for evil,” that moment we are acting wrong. It may be right to defend our lives and the lives of our friends; to seek the protection of the law for our persons, reputation, or property, against those who would wrong us; to repel the assaults of calumniators and slanderers, but in no case should the motive be to do them wrong for the evil which they have done us.

But ever follow that which is good - Which is benevolent, kind, just, generous; see the notes, Rom 12:20-21.

Both among yourselves, and to all men - The phrase “to all men,” seems to have been added to avoid the possibility of misconstruction. Some might possibly suppose that this was a good rule to be observed toward those of their own number, but that a greater latitude in avenging injuries might be allowable toward their enemies out of the church. The apostle, therefore, says that the rule is universal. It relates to the pagan, to infidels, sceptics, and persecutors, as well as to the members of the church. To every man we are to do good as we are able - no matter what they do to us. This is the rule which God himself observes toward the evil and unthankful (notes, Mat 5:45), and is one of the original and beautiful laws of our holy religion.

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

These words seem directed to the guides of the church, who are called overseers, Act 20:28, and therefore the apostle requires them to see that none render evil, &c. Or if to the whole church, as before, then it is a solemn charge which they ought to be all circumspect in observing. And the charge is:

1. Negative, not to render evil for evil; which is to revenge themselves; and that is forbidden by the apostle, Rom 12:17,19; 1Pe 3:9; and is the resisting of evil forbidden by our Saviour, Mat 5:39. But it is to be understood of private revenge rising out of malice, not of public censures, either civil or ecclesiastical, or of seeking reparations for injuries received in courts of justice according to law and equity. This private revenge cannot consist with that patience that he required towards all men in the foregoing verse, nor is it conformable to the example of Christ, 1Pe 2:23, nor to the Christian calling and profession, 1Pe 2:21.

2. Positive; good in itself, or that which is good to others, as the word is often taken, Mat 7:11; Luk 1:53; Gal 6:6; and so stands opposite here to the rendering of evil. And the word follow signifies an earnest following, which is sometimes taken in a bad sense, for persecution, Mat 5:11, and sometimes in a good sense, as Heb 12:14; 1Pe 3:11; and to follow good imports more than only to do good, 1Pe 3:11, when the inward bent of the soul and the outward endeavours are towards doing good. And this ought to be ever, or always, that is, in all places, times, occasions, company. Man’s course of life ought in this to be uniform, though his outward condition vary; sometimes to do good to the souls, sometimes to the bodies of men, and that either in a privative or positive good; preventing evil, or bestowing that which is good.

Both among yourselves, and to all men: Do good unto all men, especially unto them who are of the household of faith, Gal 6:10. As they say of good, the commoner the better; but the contrary of evil. Christians stand in a special relation to one another, but in a common relation to all, and every relation ought to be filled up with good. As love is a common debt to all men, so the fruit of it, which is doing good. Our doing good should not be confined among Christians only of one way, opinion, or congregation; nor to men only under some limiting circumstances; but it should reach all men as we have ability, opportuniy, and call, even enemies themselves, as our Saviour requires, Mat 5:44. This is to act like God, and may commend religion to all men, and is not to be looked upon as commended by way of counsel, as the papists say, but commanded by precept. And it is not enough not to do evil, but we must do good: not to save a man’s life when we have power to do it, is to kill him, as Christ argues, Mar 3:4; so not to save a man’s estate when we may, is to steal from him.

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

15. The negative cautions, necessary to the above positive duties, are now added. Avoid the law of retaliation in order to the above peace. It may be necessary to seek justice, to aim at correction, to rebuke wrong; but never necessary to act in the spirit of revenge, or in any other spirit than that of love and fairness.

Good—Not merely profitable; but morally right, and spiritually excellent.

Yourselves—The Church.

All—The outside world.

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

See that none render evil for evil unto any. The prohibition of revenge is peculiarly Christian, neither corresponding to the spirit of heathenism, nor yet clearly revealed in Judaism. A precisely similar prohibition is given in Rom_12:17, "Recompense to no man evil for evil." But ever follow; pursue after. That which is good; the good, the beneficial. Both among yourselves; your fellow-Christians. And to all men. The human race in general; the one being brotherly kindness and the other charity. (2Pe_1:7)

Christian forgiveness.

1. Its peculiarity. Forgiveness of our enemies is pre-eminently a Christian virtue. It had no place in the morality of the heathen. The utmost they could attain to was, "Thou shall love all men except those who have wronged thee." It was very obscurely revealed in the Old Testament. The ancient saints did not distinguish between sinners and their sins; hence David"s bitter curses against his and the Lord"s enemies. Jesus Christ was the first to lay special stress on forgiveness.

2. Its properties. Forgiveness must be free, full, and universal; no feelings of enmity or ill will to any of our fellow-men ought to lodge in our hearts. We must imitate the example of our Savior, who on the cross prayed for the forgiveness of his murderers. Abstinence from revenge, and the steadfast pursuit of good.

To a people fleshly emerged out of paganism this counsel was still most appropriate, for the Greeks were remarkable for their undying feuds.

I WARNING AGAINST RETALIATION. "See that none render evil for evil to any man.

1. Retaliation is condemned both by the Old and the New Testaments. (Lev_19:18; Rom_12:19)

2. It is condemned by Christs beautiful example of forbearance. (1Pe_2:23) "Who, when he was reviled, reviled not again; when he suffered, threatened not.

3. It is expressly rebuked by Christ in the case of the disciples James and (Luk_9:54, Luk_9:55)

1. It springs from a spiteful heart. (Eze_25:15)

2. It indicates a want of trust in God. (Pro_20:22)

II INCULCATION OF THE PURSUIT OF GOOD. "But ever follow that which is good, both among yourselves and to all men." Believers are not to resist evil, but to return good for evil to overcome evil with good.

1. The good to be done is after the example of Christ, who "went about every day doing good.

2. It is done in virtue of union with Christ. (Joh_15:4, Joh_15:5; Php_1:11)

3. It is the preordained pathway of God"s children. (Eph_2:10)

4. Christians ought to provoke each other to good. (Heb_10:24)

5. It is a grand argument for the gospel. (Mat_5:16)

6. It is to be catholic in its spirit; for it is to he done, not to believers only, but "to all men." The believer is to have "brotherly kindness" as well as "love". (2Pe_1:7)

1. It is to be earnestly pursued. "Follow after that which is good.

1. Because it glorifies God. (Mat_5:16)

2. Because God remembers it. (Heb_6:9, Heb_6:10)

3. Because it is an evidence of faith. (Jam_2:14-20)

4. Because it shall be brought into judgment. T.C. (2Co_5:10)

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

See that none - Watch over both yourselves and each other. Follow that which is good - Do it resolutely and perseveringly.

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

Our apostle from this verse closes his epistle with a general exhortation to all Christians to be found in the practice of several necessary and important duties; the first of which is to abstain from all revenge, render to no man evil for evil; a malicious desire of revenge is so far beneath a Christian, that it is the baseness of a man. Let him that does the wrong look to it, could a heathen say. Not only revenge in the action, but in the affection, is greatly sinful before God, and deeply penal also; as jealousy is the rage of a man, so malice and revenge is the rage of the devil, it is the very soul and spirit of the apostate nature.

By good here, as it stands in opposition to rendering evil, must be understood good-will and beneficence, or doing good to enemies, and this the apostle would have us follow, or, as the word signifies, pursue with eagerness, as the hunter doth his game, and this continually. Ever follow that which is good, without interruption, notwithstanding a multiplication of injuries; and this not only among themselves, who were Christian professors, but even among heathens (with whom they lived) though bitter enemies to Christianity.

Learn hence, that a Christian must not turn vindictive and impatient, or incline to any desires or motions towards private revenge, notwithstanding the malicious temper of his adversary continues: but instead of being overcome of evil, must labour to overcome evil with good; render to no man evil for evil, but ever follow that which is good, both among yourselves and to all men.

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

See that none render unto any one evil for evil [Christians are repeatedly bidden to return good for evil ( Mat_5:38-48 ; Rom_12:19-21 ; 1Pe_2:18-25 ). "See that" puts the Thessalonians on notice that the practice of retaliation or revenge was apt to creep in unawares, and so it was, for persecution wakens revenge as fire kindles fire, thus making two wrongs out of one]; but always follow after that which is good, one toward another, and toward all . ["Make," says the Cambridge Bible, "the good of your fellow-men your constant pursuit, and let no injury or unworthiness on their part turn you aside from it. Revenge must be cherished neither toward those within nor those without the church, but good must be rendered to all-- Gal_6:10 ]

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.

15. See that none render evil for evil. See note on Rom. 12:21. This doctrine was subversive of the practice of the whole world.

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.

Rejoice always. Pray without ceasing. In everything give thanks

Paul is exhorting the believers to maintain a spiritual attitude of rejoicing in all things, being vigilant in prayer, and expressing thankfulness in all things.

In everything

In all circumstances

For this is the will of God

Paul is referring to the behavior he just mentioned as being God's will for the believers.

translationWords

evil

good

joy

pray

will of God

Jesus

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

15. For αποδῳ, αποδοι in א*DbG; in D*, αποδοιη: these latter are not optatives, but subjunctives of the κοινή; see Winer-Moulton’s Grammar, p. 95, note3.

και before εις αλληλους given by BאcKLP, &c. (so WH margin): omitted in א*ADG, 17, 37, 67**; 1Th 3:12 may have prompted the omission.

15. ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ. See (to it) that none pay back evil in return for evil to any one. This further direction seems to be addressed, in keeping with the last, to the προϊστάμενοι: it is their duty to check and prevent every act of retaliation; they are responsible for the conduct of their brethren. On the other hand, the wide bearing of the antithetical (ἀλλά) clause which follows suggests the same comprehensive reference here. Had the writers, however, intended to warn individual members of the Church about their own conduct, they would, presumably, have used the 2nd person, ὁρᾶτε μὴ ἀποδῶτε (cf. Mat 8:4; Mat 18:10; Mat 24:6; Mat 9:30 resembles this passage), or written τις ὑμῶν instead of the bare τις. For κακόν, see note on πονηρόν, 1Th 5:22. The same command, in general terms, is given in Rom 12:17 and 1Pe 3:9; it echoes the teaching of our Lord in Mat 5:43 ff.

ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε [καὶ] εἰς ἀλλήλους καὶ εἰς πάντας, but always pursue that which is good, [both] toward one another and toward all men. This last injunction is not, by its nature, specific to Church-officers: if the five previous imperatives have been addressed to these, we must suppose the writers to turn here by a kind of mental gesture, dispensing with any particle of transition, to their readers at large, who were virtually (if not directly) admonished in μή τις κακὸν … ἀποδῷ. For διώκειν in the sense of practising, pursuing a line of conduct, cf. Rom 12:13; Rom 14:19; 1Co 14:1; 1Ti 6:11; 2Ti 2:22: it implies persistence in good—not only in the way of reciprocity (by antithesis to κακὸν ἀντὶ κακοῦ), but in all other respects and contingencies. Τὸ ἀγαθόν is “the beneficial”; while denoting the morally good in chief, the term is not limited to this: cf. Rom 2:10; Rom 13:3 f.; Gal 6:10; Eph 4:28; Phm 1:14; Luk 6:35, ἀγαθοποιεῖτε καὶ δανίζετε. For εἰς ἀλλήλους κ.τ.λ., see 1Th 3:12 and note; also note on πρὸς πάντας, 1Th 5:14.

Πάντοτε—occurring six times in this Letter, oftener than anywhere else in St Paul—means “on every occasion” (cf. 1Th 1:2); while ἀεί means “perpetually” (2Co 6:10): ἀδιαλείπτως in 1Th 5:17, 1Th 1:3, &c., is the negative equivalent of either.

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.

15.] ὁρᾶτε μή gives a slight warning that the practice might creep on them unawares. It is not addressed to any particular section of the church, but to all; to each for himself, and the church for each.

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

That which is good [το αγαθον] . Not to be limited to profitable, beneficent (as Lightfoot, Lunemann), although ajgaqov commonly includes a corresponding beneficent relation of its subject to another subject, which is emphasized here by to all men. See on Rom 5:7. It may also include what is absolutely, morally good, as Rom 2:10. So Heb 13:21; 1Pe 3:11; Rom 7:18.

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