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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 5:11–15. His three-level outline is real structure in the source text, so it is rendered as structure.
In these words the apostle exhorts the Thessalonians to several duties.
I.Towards those who were nearly related one to another.
Such should comfort themselves, or exhort one another, and edify one another, Th1 5:11.
1.They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note, We should not only be careful about our own comfort and welfare, but to promote the comfort and welfare of others also. He was a Cain that said, Am I my brother's keeper? We must bear one another's burdens, and so fulfil the law of Christ.
2.They must edify one another, by following after those things whereby one may edify another, Rom 14:19. As Christians are lively stones built up together a spiritual house, they should endeavour to promote the good of the whole church by promoting the work of grace in one another. And it is the duty of every one of us to study that which is for the edification of those with whom we converse, to please all men for their real profit. We should communicate our knowledge and experiences one to another. We should join in prayer and praise one with another. We should set a good example one before another. And it is the duty of those especially who live in the same vicinity and family thus to comfort and edify one another; and this is the best neighbourhood, the best means to answer the end of society. Such as are nearly related together and have affection for one another, as they have the greatest opportunity, so they are under the greatest obligation, to do this kindness one to another. This the Thessalonians did (which also you do), and this is what they are exhorted to continue and increase in doing. Note, Those who do that which is good have need of further exhortations to excite them to do good, to do more good, as well as continue in doing what they do.
II.He shows them their duty towards their ministers, Th1 5:12, Th1 5:13.
Though the apostle himself was driven from them, yet they had others who laboured among them, and to whom they owed these duties. The apostle here exhorts them to observe,
1.How the ministers of the gospel are described by the work of their office; and they should rather mind the work and duty they are called to than affect venerable and honourable names that they may be called by. Their work is very weighty, and very honourable and useful.
(1.)Ministers must labour among their people, labour with diligence, and unto weariness (so the word in the original imports); they must labour in the word and doctrine, Ti1 5:17. They are called labourers, and should not be loiterers. They must labour with their people, to instruct, comfort, and edify them. And,
(2.)Ministers are to rule their people also, so the word is rendered, Ti1 5:17. They must rule, not with rigour, but with love. They must not exercise dominion as temporal lords; but rule as spiritual guides, by setting a good example to the flock. They are over the people in the Lord, to distinguish them from civil magistrates, and to denote also that they are but ministers under Christ, appointed by him, and must rule the people by Christ's laws, and not by laws of their own. This may also intimate the end of their office and all their labour; namely, the service and honour of the Lord.
(3.)They must also admonish the people, and that not only publicly, but privately, as there may be occasion. They must instruct them to do well, and should reprove when they do ill. It is their duty not only to give good counsel, but also to give admonition, to give warning to the flock of the dangers they are liable to, and reprove for negligence or what else may be amiss.
2.What the duty of the people is towards their ministers. There is a mutual duty between ministers and people. If ministers should labour among the people, then,
(1.)The people must know them. As the shepherd should know his flock, so the sheep must know their shepherd. They must know his person, hear his voice, acknowledge him for their pastor, and pay due regard to his teaching, ruling, and admonitions.
(2.)They must esteem their ministers highly in love; they should greatly value the office of the ministry, honour and love the persons of their ministers, and show their esteem and affection in all proper ways, and this for their work's sake, because their business is to promote the honour of Christ and the welfare of men's souls. Note, Faithful ministers ought to be so far from being lightly esteemed because of their work that they should be highly esteemed on account of it. The work of the ministry is so far from being a disgrace to those who upon other accounts deserve esteem, that it puts an honour upon those who are faithful and diligent, to which otherwise they could lay no claim, and will procure them that esteem and love among good people which otherwise they could not expect.
III.He gives divers other exhortations touching the duty Christians owe to one another.
1.To be at peace among themselves, Th1 5:13. Some understand this exhortation (according to the reading in some copies) as referring to the people's duty to their ministers, to live peaceably with them, and not raise nor promote dissensions at any time between minister and people, which will certainly prove a hindrance to the success of a minister's work and the edification of the people. This is certain, that ministers and people should avoid every thing that tends to alienate their affections one from another. And the people should be at peace among themselves, doing all they can to hinder any differences from rising or continuing among them, and using all proper means to preserve peace and harmony.
2.To warn the unruly, Th1 5:14. There will be in all societies some who walk disorderly, who go out of their rank and station; and it is not only the duty of ministers, but of private Christians also, to warn and admonish them. Such should be reproved for their sin, warned of their danger, and told plainly of the injury they do their own souls, and the hurt they may do to others. Such should be put in mind of what they should do, and be reproved for doing otherwise.
3.To comfort the feebleminded, Th1 5:14. By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them?
4.To support the weak, Th1 5:14. Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them.
5.To be patient towards all men, Th1 5:14. We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body.
6.Not to render evil for evil to any man, Th1 5:15. This we must look to, and be very careful about, that is, we must by all means forbear to avenge ourselves. If others do us an injury, this will not justify us in returning it, in doing the same, or the like, or any other injury to them. It becomes us to forgive, as those that are, and that hope to be, forgiven of God.
7.Ever to follow that which is good, Th1 5:15. In general, we must study to do what is our duty, and pleasing to God, in all circumstances, whether men do us good turns or ill turns; whatever men do to us, we must do good to others. We must always endeavour to be beneficent and instrumental to promote the welfare of others, both among ourselves (in the first place to those that are of the household o faith), and then, as we have opportunity, unto all men, Gal 6:10.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
You see, I wish and pray that you would all hold fast to right order as teachers, that you would not simply be listeners to what is said by us but also transmit it to others, casting your net for those still in error so as to bring them to the way of truth—as Paul says, “Edify one another,” and “With fear and trembling work out your own salvation.” In this way we will have the satisfaction of seeing the church grow in strength, and you will enjoy more abundant favor from above through the great care you show for your members. God, you know, does not wish Christians to be concerned only for themselves but also to edify others, not simply through their teaching but also through their behavior and the way they live. After all, nothing is such an attraction to the way of truth as an upright life—in other words, people pay less attention to what we say than to what we do.
Do you see how everywhere Paul puts the health of the community into the hands of each individual? “Exhorting one another daily,” he says, “while it is called today.” Do not then cast all of the burden on your teachers, and do not cast everything on those who have authority over you. You are able to edify one another. He says this in writing to the Thessalonians, “Edify one another, just as you are doing.” And again, “Comfort one another with these words.” If you are willing, you will have more success with one another than we can have. For you have been with one another a longer time. You know more about one another’s affairs. You are not ignorant of one another’s failings. You have more freedom of speech and love and intimacy. These are helpful for teaching.… You have more ability than we do to reprove and exhort. Furthermore, because I am only one person, but you are many, you will be able to be teachers to one another.
"That, whether we wake or sleep, we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do."
And again, "whether we wake or sleep"; by sleep there he means one thing, and here another. For here, "whether we sleep" signifies the death of the body; that is, fear not dangers; though we should die, we shall live. Do not despair because thou art in danger. Thou hast a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though thou shouldest die, thou wilt live; for He Himself also died. Therefore whether we die, or whether we live, we shall live with Him. This is a matter of indifference: it is no concern of mine, whether I live or die; for we shall live with Him.
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Summary
First Thessalonians 5:11 stands as a powerful apostolic exhortation from Paul, urging believers in Thessalonica to actively engage in mutual encouragement and spiritual growth within their Christian community. This command serves as a practical, communal response to the profound theological truths Paul has just expounded regarding the certainty of Christ's return, the hope of salvation, and the comfort concerning those who have died in Christ. It underscores the essential, ongoing work of building up one another in faith, hope, and love, affirming that this vital practice was already a hallmark of their nascent Christian life.
Context
Literary Context
This verse is strategically placed as a direct, practical application ("Wherefore") of the eschatological teaching Paul has just delivered in 1 Thessalonians 4:13-18 and 1 Thessalonians 5:1-10. In chapter 4, Paul addresses their grief and misunderstanding concerning believers who had died before Christ's return, assuring them of the resurrection and reunion. This leads to the famous exhortation to "comfort one another with these words." Building on this, chapter 5 shifts to the "Day of the Lord," emphasizing that while its timing is unknown, believers, as "children of light," are to live in readiness, sobriety, and faith, not destined for wrath but for salvation through Christ. Therefore, the command in 1 Thessalonians 5:11 to "comfort yourselves together, and edify one another" is a logical and necessary outflow of these foundational truths. It's the communal expression of living out their hope and identity in Christ in light of His certain return.
Historical & Cultural Context
The church in Thessalonica was relatively young, likely founded during Paul's second missionary journey (Acts 17). These new converts faced significant challenges, including intense persecution from both Jewish and Gentile populations (as seen in 1 Thessalonians 2:14). This external pressure, combined with internal anxieties about the parousia (Christ's return) and the fate of deceased believers, created a fertile ground for discouragement and potential disunity. In such an environment, mutual support was not merely a good idea but a survival imperative for the nascent Christian community. Furthermore, the Greco-Roman world, while valuing social networks, often lacked the deep, self-sacrificial communal bonds that characterized the early church, where believers saw themselves as a new family, a body united in Christ. Paul's exhortation thus reinforces a counter-cultural ethos of shared responsibility for spiritual well-being, distinct from the prevailing individualistic or status-driven social structures.
Key Themes
This verse powerfully encapsulates several recurring themes in Paul's letter and broader theology. Firstly, Mutual Encouragement and Comfort is paramount. The command to "comfort yourselves together" speaks to the essential need for believers to actively console, reassure, and strengthen one another, particularly in times of uncertainty, grief, or spiritual struggle. This is a shared, communal responsibility, not solely for designated leaders. Secondly, Spiritual Edification is highlighted by the directive to "edify one another." This concept, literally "to build a house," signifies the process of constructing, strengthening, and promoting spiritual growth and maturity within the community. It involves words and actions that contribute to the spiritual well-being and robustness of fellow believers, helping them grow in faith, knowledge, and Christ-likeness. This theme resonates deeply with Paul's teaching elsewhere, such as when he instructs believers to use speech that is "good for building up according to the need of the moment" in Ephesians 4:29, or to "please his neighbor for his good, to build him up" in Romans 15:2. Finally, Paul's concluding affirmation, "even as also ye do," underscores the theme of Affirmation of Existing Practice. This is not a new command but an encouragement to continue and excel in what they were already doing well. It serves as both commendation and motivation, validating their efforts and spurring them onward in their communal walk of faith.
Exposition and Analysis
Key Word Analysis
From παρά and καλέω, meaning "to call near," this verb carries a rich semantic range encompassing "beseech," "call for," "exhort," "intreat," and most notably, "console" or "comfort." In this context, it emphasizes the act of providing solace, encouragement, and reassurance, particularly in the face of anxiety or sorrow. It implies coming alongside someone to offer support and strength.
From the same root as οἰκοδομή (house-building), this verb literally means "to be a house-builder" or "to construct." Figuratively, in a spiritual sense, it means "to confirm," "build up," "strengthen," or "promote spiritual growth." It denotes the active process of contributing to the spiritual maturity and stability of individuals within the community, making them stronger in faith and character.
This reciprocal pronoun, a genitive plural from ἄλλος reduplicated, signifies a mutual relationship or action. It emphasizes that the comfort and edification are not unidirectional (e.g., from leaders to congregants) but are to flow reciprocally among all members of the community. It highlights the shared responsibility and interconnectedness of believers in their spiritual journey.
Verse Breakdown
"Wherefore comfort yourselves together,"
The opening "Wherefore" (G1352, dió) serves as a crucial connective, indicating that the following command is a logical conclusion or practical implication of the preceding theological discussion, particularly the hope of the resurrection and the Day of the Lord. The command to "comfort yourselves together" (G3870, parakaléō with G240, allḗlōn) instructs believers to actively provide solace, encouragement, and reassurance to one another. This is not a passive reception of comfort but an active, mutual ministry of presence, words, and empathy, especially in light of their anxieties about the future and their deceased loved ones.
"and edify one another,"
Following the theme of comfort, this clause introduces the complementary command to "edify one another" (G3618, oikodoméō with G1520, heîs... G1520, heîs, meaning "one... another"). While comfort addresses immediate emotional or spiritual distress, edification speaks to long-term spiritual growth and maturity. It means to "build each other up" in faith, knowledge, and character, contributing to the overall strength and stability of the individual and the community. This involves teaching, admonishing, encouraging, and living in such a way that others are strengthened in their walk with Christ.
"even as also ye do."
This concluding phrase (G2531, kathṓs G2532, kaí G4160, poiéō) is a powerful affirmation. Paul is not introducing a new concept but commending the Thessalonians for already engaging in these vital practices. This commendation serves multiple purposes: it validates their efforts, encourages their continuation, and motivates them to excel even more in their mutual ministry. It suggests that despite their challenges, the Thessalonian church was already a living example of communal care and spiritual growth, demonstrating the practical outworking of their faith.
Literary Devices
The verse primarily employs Exhortation and Imperative Mood, as Paul issues direct commands to the Thessalonian believers. The use of the reciprocal pronoun "yourselves together" and "one another" highlights Reciprocity and Mutualism, emphasizing that these actions are to be performed by and for all members of the community, not just by a select few. The phrase "even as also ye do" functions as an Affirmation and Commendation, serving both to validate the Thessalonians' current practice and to encourage their continued diligence. This affirmation also subtly employs Positive Reinforcement, motivating them by acknowledging their existing faithfulness.
Theological and Thematic Connections
This verse profoundly articulates the New Testament vision of the church as a living, interdependent body where every member has a vital role in the spiritual well-being of the whole. The commands to comfort and edify are not merely suggestions but divine imperatives that flow from the very nature of God, who is the ultimate Comforter, and from the mission of Christ, who builds His church. It underscores that Christian faith is inherently communal; salvation leads not to isolated spirituality but to incorporation into a family where mutual care is a defining characteristic. This collective responsibility for spiritual growth and emotional support is essential for the church's resilience in the face of external pressures and internal struggles, ensuring that believers are strengthened in their hope and grounded in their faith as they await Christ's return.
Reflection and Application
First Thessalonians 5:11 remains a timeless and urgent call for believers today to actively participate in the life of their church community. In a world often characterized by isolation, anxiety, and spiritual apathy, the command to "comfort yourselves together, and edify one another" provides a powerful antidote. It reminds us that Christianity is not a solitary journey but a collective one, where each member is indispensable in supporting and strengthening others. This mutual care manifests in myriad ways: offering a listening ear to a struggling friend, sharing a word of biblical truth that brings hope, praying fervently for one another's needs, or simply being a consistent, loving presence in someone's life. It challenges us to move beyond superficial interactions and engage in intentional, grace-filled relationships that foster genuine spiritual growth. This verse calls us to be attentive to the needs of those around us, to speak life and truth, and to invest in the spiritual maturity of our brothers and sisters, recognizing that as we build others up, we ourselves are strengthened in the process.
Questions for Reflection
FAQ
Is the command to comfort and edify only for church leaders, or does it apply to all believers?
The command in 1 Thessalonians 5:11 is explicitly given to the entire body of believers, as indicated by the reciprocal phrases "yourselves together" and "one another." While church leaders certainly have a primary responsibility to shepherd and teach, the New Testament consistently portrays the Christian life as one of mutual ministry, where every member of the body of Christ is gifted by the Holy Spirit to serve and build up others (e.g., Romans 12:4-8; Ephesians 4:11-16). Therefore, this exhortation is for every Christian to actively participate in the spiritual well-being of their community.
How can I comfort or edify someone if I myself am struggling or feel inadequate?
It's a common and valid concern to feel inadequate when facing personal struggles. However, the command for mutual comfort and edification is precisely about shared burdens and strengths. Sometimes, the most powerful comfort comes from someone who understands struggle, even if they are still in it. You don't need to have all the answers or be perfectly strong to offer comfort; often, simply being present, listening empathetically, and praying with someone can be profoundly comforting. Furthermore, the Holy Spirit empowers believers for ministry, even in their weakness (e.g., 2 Corinthians 12:9-10). By stepping out in faith, even imperfectly, you allow God to work through you. Remember, the goal is not to be a perfect comforter but a willing vessel for God's grace to flow through you to "one another."
Christ-Centered Fulfillment
The exhortation in 1 Thessalonians 5:11 finds its ultimate foundation and fulfillment in Jesus Christ. He is the preeminent Comforter, the "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (as prophesied in Isaiah 9:6), whose very presence brings solace and hope. His life was one of constant edification, building up His disciples through teaching, example, and unwavering love, preparing them to be the foundation of His church. His ultimate act of comfort and edification came through His atoning death and glorious resurrection, which conquered sin and death, providing the bedrock of hope that Paul references in the preceding verses (e.g., 1 Corinthians 15:3-4). Moreover, Christ, as the Head of the Church, continues to build His body (as He declared in Matthew 16:18), and He sends the Holy Spirit—the Paraclete, the "Helper" or "Comforter"—to indwell believers, empowering them to extend His comfort and edification to one another (as promised in John 14:16-17). Thus, when believers comfort and edify one another, they are not merely performing good deeds but are participating in Christ's ongoing ministry, manifesting His love and building His kingdom on earth, reflecting the very character of the One who first comforted and built them up.