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Study This Verse
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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all."
If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil. Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means; "But alway follow after that which is good, one toward another, and toward all."
This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to thyself, or rather great advantage even to him, if he will. And that thou mayest not think that this is said with respect to the faithful, therefore he has said, "both one toward another and toward all."
“What does ‘See that none of you repays evil for evil’ mean?” The old man said … ‘Passions work in four stages—first, in the heart; secondly, in the face; thirdly, in words; and fourthly, it is essential not to render evil for evil in deeds. If you can purify your heart, passion will not come into your expression; but if it comes into your face, take care not to speak; but if you do speak, cut the conversation short in case you render evil for evil.’ ”
A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’
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Summary
First Thessalonians 5:15 delivers a pivotal ethical exhortation, calling believers to actively reject the natural human impulse to retaliate evil with evil. Instead, it commands a proactive and persistent pursuit of good, extending this benevolent conduct not only within the Christian community but also universally to all people, thereby establishing a foundational principle for Christian interaction and witness in the world.
Context
Literary Context
This verse is situated within the concluding section of Paul's First Letter to the Thessalonians, specifically within a series of rapid-fire, practical exhortations (1 Thessalonians 5:12-22) that follow his theological discussions on the Lord's return (1 Thessalonians 4:13-5:11). After addressing matters like respect for church leaders (1 Thessalonians 5:12-13) and care for various groups within the community (1 Thessalonians 5:14), Paul shifts to a broader, more encompassing command regarding interpersonal conduct. Verse 15 serves as a crucial bridge, moving from internal church dynamics to the believer's interaction with the wider world, setting the stage for subsequent commands about rejoicing, praying, and giving thanks (1 Thessalonians 5:16-18) and discerning spiritual gifts (1 Thessalonians 5:19-22). It underscores the practical outworking of their faith in daily life, demonstrating how eschatological hope should translate into ethical living.
Historical & Cultural Context
The Thessalonian church was a relatively young community, largely composed of Gentile converts (1 Thessalonians 1:9) who had turned from idolatry to serve the living God. They faced significant opposition and persecution from both their pagan neighbors and, likely, from some Jewish communities (1 Thessalonians 2:14-16). In the Greco-Roman world, the concept of honor and shame was paramount, and retaliation for perceived wrongs was often expected and even glorified as a demonstration of strength and status. The principle of "lex talionis" (law of retaliation – "an eye for an eye") was also a recognized legal and social norm in many ancient societies, though often intended to limit vengeance rather than promote it. Paul's command in 1 Thessalonians 5:15 directly challenges these prevailing cultural norms, urging believers to adopt a counter-cultural ethic rooted in Christ's teaching. This radical call for non-retaliation and active benevolence would have been a stark contrast to the societal expectations and a powerful witness to the transformative power of the Gospel in a hostile environment.
Key Themes
First Thessalonians 5:15 contributes significantly to several key themes woven throughout Paul's letters and the broader New Testament. Foremost is the theme of Christian Ethics and Conduct, specifically the call to non-retaliation and the active pursuit of good. This principle echoes the teachings of Jesus, particularly in the Sermon on the Mount, where He elevates the standard of righteousness beyond mere legalistic adherence to a transformative love that extends even to enemies (e.g., Matthew 5:38-48). It also reinforces the theme of Christian Community and Unity, as the command applies "among yourselves," fostering an environment of peace and mutual care. Furthermore, by extending the command "to all men," the verse highlights the theme of Christian Witness and Evangelism. The ethical behavior of believers, characterized by goodness and non-retaliation, serves as a powerful testimony to the transforming power of God's love, inviting outsiders to consider the Gospel. This aligns with Paul's consistent emphasis on living a life "worthy of the gospel of Christ" (e.g., Philippians 1:27).
Exposition and Analysis
Key Word Analysis
This word, often translated as "see" or "behold," implies a watchful, discerning attention. It's not merely a passive observation but an active, vigilant awareness. In this context, it functions as an imperative, urging the Thessalonians to be deliberate and intentional in their conduct, ensuring that the prohibited action (rendering evil for evil) does not occur, and the commanded action (following good) is diligently pursued. It calls for a conscious choice and ongoing vigilance.
This term describes something intrinsically worthless, bad, or harmful. It refers to moral evil, wickedness, or that which causes injury or suffering. When Paul uses it twice in the phrase "evil for evil," he emphasizes the nature of the action being prohibited: a reciprocal act of harm or malice. It's not merely an unpleasant experience, but something fundamentally contrary to God's character and destructive to human relationships.
This verb denotes an active, persistent pursuit, chase, or even a strenuous effort to attain something. It carries a sense of urgency and determination. In contrast to merely avoiding evil, believers are called to energetically "follow" or "pursue" good. This is not a passive waiting for good to happen but an intentional, continuous, and even zealous endeavor to seek out, practice, and promote what is beneficial, righteous, and inherently "good" (Greek, agathós).
Verse Breakdown
"See that none render evil for evil unto any [man];"
This opening clause is a strong prohibition, an imperative warning against the natural human inclination to retaliate. The phrase "render evil for evil" (Greek: apodidōmi kakon anti kakou) literally means "to pay back evil in exchange for evil." It directly forbids the practice of retribution, revenge, or any form of reciprocal harm, whether physical, verbal, or emotional. The inclusion of "unto any man" underscores the universal scope of this command, extending beyond fellow believers to include all people, even those who may have caused harm. It calls for breaking the cycle of vengeance.
"but ever follow that which is good,"
This clause introduces a powerful contrast ("but") and a positive command. It moves beyond mere abstinence from evil to an active, continuous pursuit of goodness. The adverb "ever" (Greek: pántote) emphasizes the constant, unceasing nature of this pursuit. "That which is good" (Greek: to agathos) refers to what is inherently beneficial, righteous, and morally excellent. The verb "follow" (Greek: diṓkō) implies an energetic, intentional, and persistent effort, suggesting that goodness is not a passive state but a virtue to be tirelessly sought after and practiced.
"both among yourselves, and to all [men]."
This final phrase specifies the comprehensive scope of the command. "Among yourselves" refers to the internal dynamics of the Christian community, emphasizing the importance of peace, love, and constructive interaction within the church family. "And to all men" broadens the application to include everyone outside the church – neighbors, strangers, even enemies. This universal application demonstrates the expansive nature of Christian love and serves as a powerful witness to the world, showing that believers are called to be agents of good in every sphere of life.
Literary Devices
The verse employs several impactful Literary Devices. The most prominent is Antithesis or Contrast, juxtaposing "evil for evil" with "follow that which is good." This stark opposition highlights the radical nature of the Christian ethic, moving beyond mere non-retaliation to an active pursuit of benevolence. The use of the Imperative Mood ("See," "follow") conveys direct, authoritative commands, emphasizing the non-negotiable nature of these principles for Christian living. Furthermore, the verse demonstrates Universalism or Inclusivity through the phrases "unto any [man]" and "to all [men]," underscoring that the principles of non-retaliation and active goodness are not limited to the Christian community but are to be applied broadly to humanity. This broad scope reflects the expansive love of God.
Theological and Thematic Connections
The theological heart of 1 Thessalonians 5:15 beats in rhythm with the very character of God, who is good and whose love extends even to those who are hostile towards Him. This command to refuse retaliation and actively pursue good is a direct reflection of divine attributes and a core tenet of New Testament ethics. It challenges the natural human impulse for vengeance, elevating the believer to a higher standard of conduct modeled after Christ Himself. The pursuit of good, both within the community and towards outsiders, is not merely a moral guideline but a spiritual discipline that cultivates peace, fosters reconciliation, and powerfully testifies to the transforming power of the Gospel in a world often consumed by cycles of hatred and retribution. It aligns with the call for believers to be "children of light" (1 Thessalonians 5:5), demonstrating God's nature in their interactions.
Reflection and Application
For believers today, 1 Thessalonians 5:15 serves as a profound and challenging call to embody a counter-cultural ethic in every facet of life. In a world where immediate retaliation, digital shaming, and tribalistic divisions are commonplace, this verse compels us to pause and intentionally choose a different path. It demands a proactive stance against the temptation to repay insult with insult, injury with injury, or negativity with negativity. Practically, this means cultivating a spirit of forgiveness and understanding, even when wronged. It calls us to seek opportunities to bless those who curse us, to speak kindly to those who speak harshly, and to extend grace where judgment is expected. This principle applies not only in personal relationships but also in our interactions in the workplace, on social media, and within broader societal discourse, encouraging us to consistently demonstrate the transformative power of God's love through our actions, thereby becoming agents of reconciliation and goodness in a broken world.
Questions for Reflection
FAQ
What does it mean to "render evil for evil"?
To "render evil for evil" means to repay an injury, insult, or wrong with a similar act of harm or malice. It's the principle of retaliation or vengeance, where one responds to negative treatment by inflicting negative treatment in return. The verse explicitly forbids this practice, calling believers to break the cycle of retribution. This concept is often contrasted with the "eye for an eye" principle (lex talionis), which, while intended to limit excessive vengeance in ancient law, is superseded by Christ's higher call to love and non-retaliation (e.g., Matthew 5:38-39).
Is this command always practical or even possible in a fallen world?
While challenging, this command is presented as a non-negotiable ethical standard for believers, empowered by the Holy Spirit. It acknowledges the difficulty but insists on the possibility through divine grace. It doesn't mean passively allowing oneself to be harmed or abandoning justice, but rather that the motive for action should not be personal revenge. Christians are called to pursue good and seek peace, leaving ultimate justice to God (e.g., Romans 12:19). In situations requiring self-defense or societal justice, the principle still guides the spirit in which such actions are taken – not out of personal malice, but for protection or the upholding of righteous order.
Christ-Centered Fulfillment
First Thessalonians 5:15 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the supreme example of one who did not "render evil for evil." When reviled, He did not revile in return; when He suffered, He made no threats (e.g., 1 Peter 2:23). Instead, in the face of humanity's greatest evil – sin and rebellion against God – Jesus pursued "that which is good" with ultimate self-sacrifice. His death on the cross was not an act of retaliation against a fallen world, but the quintessential act of overcoming evil with good, offering forgiveness and reconciliation to His enemies (e.g., Romans 5:8). Through His atoning work, He broke the cycle of sin and death, demonstrating God's perfect love and justice. As believers, we are called to imitate Christ's example, empowered by the Holy Spirit who indwells us, enabling us to live out this radical ethic of non-retaliation and active benevolence, reflecting the very character of the Lamb of God who takes away the sin of the world (e.g., John 1:29). Our ability to "follow that which is good" is a direct result of His transformative work within us, allowing us to participate in His mission of bringing light into darkness.