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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
Two Centuries of Reception
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How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.
"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
1 Thessalonians 5:13 provides a dual exhortation to the Christian community in Thessalonica, emphasizing both the proper posture toward spiritual leadership and the essential dynamic within the congregation itself. It calls believers to hold those who labor among them in ministry in the highest regard, motivated by a profound, sacrificial love that acknowledges the significance of their dedicated service. Simultaneously, it commands all members of the church to actively pursue and maintain harmonious relationships, fostering an environment of unity and mutual peace.
Context
Literary Context
This verse concludes a series of practical directives that Paul delivers in the final chapter of his first letter to the Thessalonians. Following his eschatological teaching on the Day of the Lord, Paul transitions to a series of ethical and behavioral exhortations for the church. The immediate preceding verses, 1 Thessalonians 5:12, specifically identify the "them" of verse 13 as "those who labor among you and are over you in the Lord and admonish you." Thus, verse 13 builds directly upon the recognition of these leaders, specifying the manner in which they are to be esteemed, before broadening the scope to address the entire community's internal relationships. It serves as a capstone to Paul's practical guidance, embodying the principles of love and peace that should characterize a Spirit-filled community.
Historical & Cultural Context
The church in Thessalonica was relatively young, founded during Paul's second missionary journey (Acts 17:1-9). As a new community, it would have been grappling with internal organization, the establishment of leadership, and the challenges of living out Christian faith in a pagan society. The exhortation to esteem leaders suggests that there might have been some tension or lack of appreciation for their demanding work, a common issue in nascent churches. Furthermore, the call for "peace among yourselves" implies that internal disagreements or factions might have been a concern, which is not uncommon in any community, especially one undergoing growth and facing external pressures. Paul's emphasis on unity and respect was crucial for the Thessalonians' spiritual health and their witness to the surrounding culture, which often viewed new religious movements with suspicion.
Key Themes
This verse encapsulates several core themes prevalent throughout Paul's epistles and the New Testament. Firstly, it highlights the importance of spiritual leadership and the reciprocal responsibility of the congregation to honor and support those who shepherd them. This theme is echoed in passages like Hebrews 13:17, which calls for submission to leaders. Secondly, it underscores the foundational theme of Christian love (agape) as the essential quality that should permeate all relationships within the church, both between leaders and congregants, and among congregants themselves. Paul consistently emphasizes love as the "more excellent way" (1 Corinthians 12:31) and the fulfillment of the law (Romans 13:10). Finally, the command to "be at peace among yourselves" stresses the vital theme of unity and harmony within the body of Christ. This peace is not merely the absence of conflict but a positive, active pursuit of reconciliation and mutual well-being, reflecting the peace believers have with God through Christ (Romans 5:1).
Exposition and Analysis
Key Word Analysis
"to lead, i.e. command (with official authority); figuratively, to deem, i.e. consider." In this context, it carries the sense of considering someone highly valuable, worthy of honor, and holding them in high regard. It implies a mental attitude of respect and appreciation for their position and service.
"love, i.e. affection or benevolence; specially (plural) a love-feast." This is the highest form of love in the New Testament, characterized by self-sacrifice, unconditional commitment, and a benevolent concern for the well-being of others. It is a divine love that flows from God and is to be demonstrated by believers.
"to be (act) peaceful." This verb signifies an active state of living in peace, promoting harmony, and avoiding discord. It's not merely a passive state but an intentional effort to cultivate and maintain peaceful relationships within the community.
Verse Breakdown
"And to esteem them very highly in love for their work's sake."
This clause directly follows the identification of spiritual leaders in the preceding verse. The command is to "esteem" (hold in high regard) these leaders. The intensity is amplified by "very highly," a phrase that in Greek (combining G5228 hypér, G1537 ek, and G4053 perissós) means "exceedingly abundantly" or "beyond measure." This profound esteem is to be rooted "in love" (G26 agápē), indicating that the respect is not merely formal or obligatory, but a heartfelt, self-sacrificial affection. The motivation for this high regard is explicitly stated: "for their work's sake" (G2041 érgon), highlighting that their value comes from their diligent, often demanding, labor in ministry, rather than personal charisma or popularity. This "work" encompasses leading, teaching, admonishing, and caring for the flock.
"[And] be at peace among yourselves."
This second, distinct command shifts focus from the relationship with leaders to the internal dynamics of the entire congregation. The Greek conjunction kai ("and") links this command closely to the first, suggesting that the proper esteem for leaders and internal peace are interconnected aspects of a healthy church. "Be at peace" (G1514 eirēneúō) is an active verb, urging believers to actively pursue and maintain harmony. The phrase "among yourselves" (G1722 en G1438 heautoû) specifies that this peace is to be cultivated within the community of believers, implying the need for mutual understanding, forgiveness, and reconciliation to prevent or resolve conflicts.
Literary Devices
Paul employs Exhortation throughout this passage, issuing direct commands that guide the Thessalonians' conduct. The use of Parallelism is evident in the two distinct yet related commands: esteeming leaders and being at peace among yourselves. While seemingly separate, they are deeply intertwined, as a church that honors its leaders is more likely to experience internal harmony, and a peaceful church is better positioned to support its leadership. The phrase "very highly" serves as a device of Emphasis, intensifying the degree of esteem required, indicating that mere respect is insufficient; a profound, almost overflowing, honor is expected. The repeated use of "love" (G26 agápē) in Paul's writings, and its specific application here, functions as a powerful Theological Motif, underscoring its central role in Christian ethics and community life.
Theological and Thematic Connections
1 Thessalonians 5:13, in its dual command, provides a foundational blueprint for healthy church life, emphasizing both the proper recognition of spiritual authority and the cultivation of internal harmony. The call to esteem leaders "very highly in love for their work's sake" underscores the divine origin and demanding nature of pastoral ministry, recognizing that those who shepherd God's flock are engaged in a sacred and weighty task. This esteem, rooted in agape love, transcends mere human respect, reflecting a spiritual appreciation for God's appointed servants. Simultaneously, the command to "be at peace among yourselves" highlights the New Testament's consistent emphasis on unity within the body of Christ, recognizing that internal strife hinders the church's witness and mission. These two directives are not independent but mutually reinforcing: when leaders are honored and supported, and when members actively pursue peace with one another, the church functions as a vibrant, healthy organism, reflecting the very nature of God, who is a God of peace and order.
Reflection and Application
1 Thessalonians 5:13 offers profound and actionable guidance for every believer today, reminding us that the health of a church is a collective responsibility. Reflecting on this verse challenges us to examine our attitudes toward those God has placed in leadership positions within our communities. Are we truly esteeming them "very highly in love," recognizing the immense spiritual and practical burdens they carry as they labor for our spiritual well-being? This esteem should manifest not just in words, but in active support, prayer, and cooperation with their godly guidance. Furthermore, the verse compels us to look inward at our own relationships within the church body. Are we actively pursuing peace, or are we allowing personal preferences, disagreements, or gossip to sow discord? The call to "be at peace among yourselves" is a call to humility, forgiveness, and a commitment to unity that prioritizes the glory of God and the health of the body over individual desires. Living out these commands fosters an environment where the Holy Spirit can move freely, where the gospel can be proclaimed effectively, and where believers can truly grow in Christlikeness.
Questions for Reflection
FAQ
Why is it so important to "esteem them very highly in love for their work's sake"?
Paul emphasizes this profound esteem because spiritual leadership is a demanding and often thankless task. Leaders "labor among you, and are over you in the Lord, and admonish you" (1 Thessalonians 5:12). Their work involves spiritual warfare, diligent study of God's Word, pastoral care, teaching, and often personal sacrifice. Esteeming them "very highly" (a strong Greek phrase meaning "exceedingly abundantly") and "in love" (agape, a self-sacrificial love) acknowledges the weight of their calling and provides them with the encouragement and support necessary to continue faithfully. It's not about personality worship, but recognizing the value of their God-given "work" in building up the body of Christ.
What does "be at peace among yourselves" truly mean in a church context?
"Be at peace among yourselves" (Greek: eirēneúō) is more than just the absence of conflict; it's an active pursuit of holistic well-being, harmony, and reconciliation within the Christian community. It means intentionally fostering unity, practicing forgiveness, resolving disagreements according to biblical principles (e.g., Matthew 18:15-17), avoiding gossip and division, and prioritizing the common good of the body of Christ. This peace is a fruit of the Spirit (Galatians 5:22) and a hallmark of true discipleship, enabling the church to effectively fulfill its mission and bear witness to the world.
Christ-Centered Fulfillment
1 Thessalonians 5:13, while a practical exhortation for church life, finds its ultimate fulfillment and deepest meaning in Christ. The call to "esteem them very highly in love for their work's sake" points to Jesus as the ultimate Shepherd and Servant-Leader. He is the one who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). His "work" on the cross, a work of unparalleled love and sacrifice, is the foundation of our salvation and the model for all Christian ministry. Believers are called to love their leaders with the same agape love that Christ demonstrated for His church, a love that motivated Him to lay down His life (John 15:13). Furthermore, the command to "be at peace among yourselves" is profoundly Christ-centered. Jesus Himself is our "peace" (Ephesians 2:14), having reconciled us to God in one body through the cross, thereby destroying the hostility (Ephesians 2:16). He prayed for the unity of His disciples (John 17:21-23), and His Spirit empowers believers to live in harmony, bearing the fruit of peace. Thus, living out 1 Thessalonians 5:13 is not merely good church practice, but a tangible expression of our union with Christ and our participation in His ongoing work of reconciliation and love in the world.