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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
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good.
"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 for their work's sake. Be at peace among yourselves."
For Christ indeed has subjected them with so strict a necessity, that He says, "The Scribes and the Pharisees sit on Moses' seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works." (Matt. xxiii. 2, 3) And since he had said, "build each other up," lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. "Them that labor among you," he says, "and are over you in the Lord, and admonish you."
And how, he says, is it not absurd? If a man stand up for thee before a man, thou doest anything, thou confessest thyself much indebted; but he stands up for thee before God, and thou dost not own the favor. And how does he stand up for me? thou sayest. Because he prays for thee, because he ministers to thee the spiritual gift that is by Baptism, he visits, he advises and admonishes thee, he comes at midnight if thou callest for him; he is nothing else than the constant subject of thy mouth, and he bears thy injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church.
"And to esteem them," he says, "exceeding highly in love for their work's sake; be at peace with them." Seest thou how well he is aware that unpleasant feelings arise? He does not merely say "love," but "very highly," as children love their fathers. For through them ye were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you.
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Summary
In 1 Thessalonians 5:12, the Apostle Paul issues a profound exhortation to the believers in Thessalonica, urging them to deeply acknowledge, respect, and appreciate those within their community who diligently labor, exercise spiritual oversight, and provide pastoral instruction. This verse highlights the essential reciprocal relationship between the congregation and its God-appointed leaders, emphasizing the demanding nature of spiritual service and the proper posture of the flock towards those entrusted with their care.
Context
Literary Context
This verse is strategically placed within the concluding practical exhortations of Paul's first epistle to the Thessalonians, specifically in a rapid-fire succession of commands found in 1 Thessalonians 5:12-22. Following extensive teaching on eschatology, particularly the return of Christ, and the call to live a life of holiness, Paul pivots to the practical outworking of faith within the community. These verses provide concise, actionable instructions for fostering a healthy and harmonious church environment. The command to "know" and respect leaders precedes other vital admonitions such as living in peace, supporting the weak, and being patient with all, establishing a foundational principle for internal church dynamics.
Historical & Cultural Context
The church in Thessalonica was relatively young, likely founded during Paul's second missionary journey (Acts 17). As a nascent community, it would have been navigating the challenges of establishing internal order, leadership structures, and communal practices amidst pagan influences and Jewish opposition. The concept of formal, recognized leadership within Christian communities was still developing. Paul's instruction here would have been crucial for defining the roles of those who "labour," "are over," and "admonish" within the local assembly, providing divine sanction and clarity for their authority and the congregation's response. The term "in the Lord" was particularly significant, differentiating Christian leadership from secular or pagan forms of authority, grounding it firmly in Christ's authority and purpose.
Key Themes
1 Thessalonians 5:12 contributes significantly to several overarching themes in the epistle and broader Pauline theology. Firstly, it underscores the theme of church order and spiritual authority, emphasizing the divine institution of leadership for the edification and guidance of the body of Christ. Secondly, it highlights the nature of godly leadership, portraying it not as a position of privilege but as one of arduous labor, oversight, and pastoral care, often involving challenging yet loving admonition. This aligns with Paul's own example of tireless service and his instructions for elders in other epistles, such as Titus 1:7-9. Finally, the verse implicitly promotes mutual respect and healthy community dynamics, where both leaders and congregants understand their roles and responsibilities, fostering an environment conducive to spiritual growth and unity, as encouraged throughout 1 Thessalonians.
Exposition and Analysis
Key Word Analysis
This word, G2065, means "to interrogate; by implication, to request." While it can mean "ask" or "pray," in this context, it carries the nuance of an earnest appeal or strong request, indicating the importance Paul places on this instruction. It's not a mere suggestion but a heartfelt plea from the apostle.
Derived from a primary verb meaning "to see (literally or figuratively)," implies "to know" in the perfect tense. Here, it signifies more than mere acquaintance. It encompasses a deep recognition, appreciation, and acknowledgment of their identity, function, and worth. It means to perceive and understand their role and value.
From a derivative of κόπος (kopos, meaning "toil" or "trouble"), means "to feel fatigue; by implication, to work hard." This word vividly portrays the intense, diligent, and often exhausting effort involved in spiritual leadership. It underscores the self-sacrificial and physically demanding nature of pastoral work.
From the same root as νουθεσία (nouthesia, "admonition"), means "to put in mind, i.e. (by implication) to caution or reprove gently." This highlights the pastoral duty of providing spiritual guidance, instruction, warning, and correction, always aimed at the spiritual formation and well-being of the believers.
Verse Breakdown
"And we beseech you, brethren,"
Paul opens with an earnest appeal, using the term "brethren" (G80, adelphós) to address the community affectionately, underscoring the familial bond within the church. The use of "beseech" (G2065, erōtáō) signifies the gravity and importance of the command that follows, indicating a strong, heartfelt request rather than a mere suggestion.
"to know them which labour among you,"
This is the core of the exhortation. "To know" (G1492, eídō) implies a deep, appreciative recognition and acknowledgment of these individuals. The phrase "which labour among you" (G2872, kopiáō) describes the first characteristic of these leaders: they are those who exert strenuous, often exhausting effort on behalf of the congregation. This "labor" is not just physical but spiritual and mental, involving teaching, counseling, and caring for the flock.
"and are over you in the Lord,"
The second characteristic describes their role of oversight. "Are over you" (G4291, proḯstēmi) means to stand before, preside, lead, or have charge, indicating a position of spiritual authority and guidance. The crucial qualifier "in the Lord" (G1722, en G2962, kýrios) signifies that their authority is not self-appointed or worldly, but derived from Christ Himself and exercised according to His will and for His purposes. This divine grounding legitimizes their leadership.
"and admonish you;"
The third characteristic describes a key function of their leadership: "admonish" (G3560, nouthetéō). This involves providing instruction, warning, counsel, and gentle correction. It speaks to the pastoral duty of guiding believers towards righteousness, away from error, and towards spiritual maturity, always with love and a desire for their growth.
Literary Devices
Paul employs several literary devices to convey his message with clarity and emphasis. The overarching tone is one of Exhortation, as he uses the verb "beseech" (erōtáō), indicating a strong appeal for a specific action. The description of leaders uses Parallelism by listing three distinct but complementary functions: "labour," "are over," and "admonish." This tripartite structure provides a comprehensive picture of their multifaceted role. The phrase "in the Lord" functions as a crucial Qualifier, grounding the authority of these leaders not in human hierarchy but in divine appointment, thereby elevating their position and the congregation's responsibility to them. Furthermore, the use of Active Verbs ("labour," "are over," "admonish") vividly portrays the dynamic and demanding nature of spiritual leadership, emphasizing the effort and commitment required.
Theological and Thematic Connections
This verse is foundational for understanding the New Testament's teaching on church leadership and the congregation's responsibility towards it. It establishes that spiritual leadership is a divinely appointed and arduous calling, characterized by diligent labor, authoritative oversight, and loving admonition. The command to "know" these leaders goes beyond mere recognition; it implies a deep appreciation, respect, and submission to their God-given authority for the sake of the church's health and spiritual growth. This principle is vital for maintaining order, fostering unity, and enabling the effective shepherding of God's flock, ensuring that the church functions as a harmonious body under Christ, its head.
Reflection and Application
For believers today, 1 Thessalonians 5:12 serves as a timeless and potent reminder of the importance of valuing and supporting those God has called to lead within the church. It challenges us to move beyond passive attendance to active engagement in recognizing and affirming the spiritual authority and tireless efforts of our pastors, elders, and other spiritual guides. This involves not only acknowledging their roles but also actively praying for them, respecting their guidance—especially when it involves admonition—and providing practical support as they carry the weighty responsibility of caring for God's flock. A healthy church thrives when there is mutual respect and understanding between leaders and congregants, fostering an environment where spiritual nourishment and growth can flourish, and where the work of ministry is shared and appreciated.
Questions for Reflection
FAQ
What does Paul mean by "know them" in this verse?
The Greek word for "know" (G1492, eídō) here implies much more than a casual acquaintance. It means to deeply recognize, acknowledge, appreciate, and hold in high regard. It suggests a profound understanding of their identity, function, and the value of their work. It calls for an active, respectful recognition of their God-given role and authority within the church, essential for the health and order of the Christian community.
What is the significance of "in the Lord" concerning leadership authority?
The phrase "in the Lord" (G1722, en G2962, kýrios) is crucial. It signifies that the authority of these leaders is not self-appointed, worldly, or based on human merit alone, but is derived from and exercised under the supreme authority of Jesus Christ. Their leadership is a divine appointment, intended to serve Christ's purposes and build up His body, the church. This divine grounding implies that respecting these leaders is, in essence, respecting the Lord who appointed them, as seen in passages like Ephesians 4:11-12.
Christ-Centered Fulfillment
While 1 Thessalonians 5:12 directly addresses the church's relationship with its human leaders, its deepest fulfillment is found in Christ Himself, who perfectly embodies the qualities of the ideal spiritual leader. Jesus is the ultimate one who "labors among us," tirelessly working for our salvation and sanctification, as evidenced by His earthly ministry and culminating in His sacrifice on the cross (John 17:4). He is truly "over us in the Lord," being the Head of the Church and the Supreme Shepherd (Ephesians 1:22-23; 1 Peter 5:4). Moreover, Christ continually "admonishes" us through His Word and Spirit, guiding us into all truth, correcting our paths, and nurturing us in righteousness (John 16:13; 2 Timothy 3:16). Therefore, our call to "know" and respect human leaders is a reflection of our ultimate submission to and adoration of Christ, the perfect model of servant-leadership, whose example empowers and defines all godly authority within His church.