Virtues That Sustain Christian Society (1 Thessalonians 5:12–15)

Although the holy Apostle here sets forth general instructions on how to live, they are not thrown together haphazardly but have their own order. By them the whole of the Christian life is sketched in its essential features and directions. It is not surprising, moreover, that the Apostle had in view the condition of the Thessalonians as well, although it did not determine his thoughts to the same degree as at the beginning of this section.

It is not difficult to see that in these lessons the holy Paul (a) first sets forth the virtues on which rest the order, firmness, and well-being of Christian communities — 1 Thess. 5:12–15; (b) then depicts the characteristic marks of a truly Christian life in each Christian — 1 Thess. 5:16–22; (c) finally points to the ultimate goal toward which all must strive (in the form of a prayer, with the assurance that such a goal is attainable) — 1 Thess. 5:23–24.

a) The virtues on which rest the order, firmness, and well-being of Christian communities (1 Thess. 5:12–15)

The virtues on which rest the order, firmness, and well-being of Christian communities are: (aa) a firm union with the pastors and among themselves — 1 Thess. 5:12–13; and (bb) mutual maintenance among themselves of a truly Christian life through the correction of faults that appear, general forbearance toward one another, and active goodwill toward all — 1 Thess. 5:14–15.

The union with the pastors is determined by recognition of their dignity and authority, by honoring them and by love for them. The union among themselves is expressed by the common peace within. By these two unions the work of the Church is constituted and sustained.

1 Thess. 5:12–13. And we beseech you, brothers, to know those who labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

The pastors are called by the holy Apostle those who labor, who preside, and who admonish. These words designate not different persons but different occupations of the same persons in the discharge of their duty. Elsewhere the Apostle calls them directly presbyters and bishops, set by God’s Spirit to tend the Church of the Lord and God (Acts 20:17, 28; cf.: 1 Tim. 3:1; Tit. 1:5, 7).

The pastors labor in satisfying all the spiritual needs of their flock: they instruct with the word of truth, toiling in word and teaching (1 Tim. 5:17); they baptize, hear confessions, administer the Body and Blood of the Lord, perform all other liturgical rites, in general devoting themselves to the ministry of the saints—that is, of Christians, called to holiness and being sanctified by grace (1 Cor. 16:15). The Apostle says of them to the Thessalonians: they labor among you—that is, either in your midst or over you, in forming you according to the spirit of the new life in Christ Jesus, in developing the seed of that life planted in you by faith and baptism, in raising you to “a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:13).

The pastors preside—they watch over the moral and religious order in the Christian communities, govern everything, guide everyone, whether in the assemblies of the Church or in the common life of Christians outside them. In the Greek—those who “stand before,” in the sense of primacy and authority, not in the spirit of the world but in the Lord, by His institution, by His Spirit, proving their primacy by intensified service to all, with awareness of accountability before the Lord. This word “stand before” may also mean “intercede,” to indicate that among the obligations of a pastor there is also intercession for all the faithful before the Lord. Theodoret writes: “Know,” he says, “those who stand before you,” that is, those who pray for you and intercede for you before the Lord. The blessed Theophylact combines both meanings: “They do not intercede for you in worldly matters, but in spiritual ones, which are in the Lord—they pray for you, watch over you, admonish and heal you.” (The same in the holy Chrysostom and Oecumenius.)

The pastors admonish—they instruct—in various circumstances peculiar to each person that require admonition and guidance, whether because someone is perplexed about how to act, or because he has already acted carelessly and deviated from the common order of the Christian life and requires correction. — This fulfills what was later enjoined upon the holy Timothy: “be instant in season, out of season; reprove, rebuke, exhort” (2 Tim. 4:2). Such admonition—instruction and guidance—goes beyond the general toil in word and teaching already indicated by the word: those who labor.

By these three occupations of the pastors their principal work is defined—care for the salvation of their flock, or “watching” over their “souls” (Heb. 13:17).

The relation of the flock to the pastors the Apostle expresses in the words: “know” and—“esteem them very highly in love.” “Know”—acknowledge their dignity and authority and your subordinate relation to them, with awareness of the duty to listen to them in all things and to obey them. (In ordinary speech this meaning of the word “to know” is very vividly expressed in its negative form in the phrase: “I do not wish to know him.”) Theodoret writes: “Justice demands that the teachers be accorded every honor by you, that you render them their due reward and not contradict what they say.” To the Corinthians the holy Paul writes: “submit yourselves” to such as these—that is, to those who devoted themselves to the ministry of the saints—and—“acknowledge them” (1 Cor. 16:15, 16, 18).

“Esteem them very highly in love.” As thus expressed, the Apostle’s word obliges the flock to love the pastors superabundantly for the love that they themselves show toward their flock, toiling for their salvation. He speaks as if to say: know and obey them, but not out of fear, but out of love, of which they are wholly worthy. — But if we take into account the Greek word corresponding to the Russian “esteem,” ηγεισθαι — honor, it appears that the Apostle also commands a high regard for them. “Deem them worthy of the great honor rendered by sincere affection” (Theodoret). In the Syriac Bible this passage is rendered: let them be honored by you with the fullest love.

Thus three duties rest upon the flock in relation to their pastors: to acknowledge their authority over them, with readiness to obey them in everything; to deeply honor them; and to love them.

All this “for their work’s sake”—for the labor of ministering to the saints, for their presiding and interceding, and for their admonition and guidance; in other words, because they “watch over your souls” (Heb. 13:17). The Apostle merely lists the works of the pastors while issuing the commandment about the duty of the flock; and although he says “we beseech,” yet he uses for this beseeching a word that carries a note of stern admonition — ερωτωμεν. One should not presume with too much confidence that the Thessalonians were at fault in this regard. More likely he writes this to prevent faults, since the due relations of the flock to the pastors are the most easily disrupted. So the holy Chrysostom understands it:

“A presider necessarily has many reasons for grieving others. Just as physicians are often compelled to grieve their patients, preparing food and medicine for them that are in no way pleasant, though they bring great benefit; or just as fathers are often stern in their dealings with their sons—so too teachers, and indeed far more so. One who is rebuked and reproached, whatever his character, generally feels irritation rather than gratitude. The same will happen with one to whom we address advice, admonition, and entreaty. This is why in various places the holy Paul recalls this. In the epistle to Timothy he writes: ‘let the elders that rule well be counted worthy of double honor’ (1 Tim. 5:17); and in the epistle to the Hebrews he says: ‘obey them that have the rule over you, and submit yourselves’ (Heb. 13:17); and again: ‘and we beseech you, brothers, to know those who labour among you, and are over you in the Lord, and admonish you.’ Since he had said before: ‘edify one another’ (1 Thess. 5:11), so that they might not conclude that he was elevating them to the dignity of teachers, he added these words.”

Then the holy Chrysostom explains how such a demand of the holy Apostle is legitimate: “If someone intercedes for you before a man, you do everything for him, you show him full gratitude. But this one (the priest) intercedes for you before God—and you will feel no gratitude toward him? — But how does he intercede, you say? — By praying for you, by conferring upon you the spiritual gift communicated through baptism, by watching over you, by teaching and admonishing you, by going at midnight if you call. Let no one resist, let no one contradict! Whoever loves Christ will love the priest, whatever he may be, because through him he was counted worthy of the awesome mysteries. Tell me—if you wished to see the royal chambers, glistening with gold on all sides and gleaming with precious stones, and found a man who had the keys to them, and he at your request immediately opened them and let you enter—would you not prefer him above all, would you not love him as your own eyes, would you not kiss him? But this one (the priest) has opened heaven to you—and you do not love or honor him? So if you love Christ, if you love the kingdom of heaven, then honor those through whom you shall receive it.”

The heartfelt union with the pastors is the first foundation of the standing of Christian communities; the second is the living union of all Christians among themselves, expressed by the common peace. This is why, having spoken of the first, the Apostle adds: “be at peace among yourselves”—be peaceful with one another. Under a pastorate that is honored and loved, mutual common peace makes many into one body, well-ordered and firm.

“Be at peace among yourselves” — εν εαυτοις — may also have this meaning: let each of you be at peace within himself, at peace with God and with his conscience, at peace in thoughts, feelings, and dispositions, not permitting falsehood and unbelief, passions and infatuations to disturb his inner peace. This is not contrary to the first understanding, but is presupposed by it. One who is not at peace within himself will find it hard to keep peace outwardly, and all violations of peace with others have their beginning in inner discord. On the contrary, what can compel one who is inwardly at peace to violate external peace? — Moreover, in commanding mutual peace, the Apostle of course wished to suggest that all should have peace with one another not only externally but also heartfelt. — He therefore requires peace with others not without inner peace.

In some manuscripts instead of “among yourselves” there stands: “in them”—that is, in the pastors. In that case, the thought here is either: be at peace with respect to them, the same as: be at peace with them; or: be at peace among yourselves under their influence, guidance, and oversight. The latter is closer to the flow of the argument. Being under authority and pastoral oversight is the protection of mutual peace. With the weakening of authority, the mutual bond disintegrates and all manner of disorder arises. But the former interpretation is also not out of place. Above, the Apostle said to know, honor, and love the pastors. Now he adds: take care, then, not to disturb the peace with them when they rebuke you for something or admonish you. “Do you see,” says Oecumenius, “how he anticipated the possibility of displeasure at the teachers arising? By rebuking evil and restraining from wrong, they bring dislike upon themselves, even though the duty of loving them rests upon all.” Theophylact gives a new shade to this thought, saying: “One must be at peace with them (that is, with the pastors), and moreover not merely outwardly, but within oneself.” It is very likely that the text of the holy Chrysostom, which reads: “be at peace among yourselves in them,” gave occasion for such a reading. One may therefore say that no one errs who sees in the Apostle’s word a commandment of all-encompassing peace—peace with the pastors, and under their guidance and oversight, peace among themselves and within oneself.

The union of the flock with the pastors and among themselves serves as the foundation of the constitution and standing of the Christian community, while its well-being depends on the mutual support and cooperation of all for each and of each for all. The Apostle now speaks of this especially, though in the spiritual and moral regard, since the Christian community is built on spiritual principles and with spiritual aims.

1 Thess. 5:14–15. Now we exhort you, brothers, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and to all men.

This “we exhort” has a different shade in the Greek from the preceding one. There it had the note of a stern admonition, while here it has the note of a beseeching appeal (παρακαλουμεν). The reason for this lies in the subjects of the discourse. There, works of righteousness were commanded, while here, works of brotherly spiritual love are urged.

But to whom does the holy Apostle address his words? — To “brothers,” to the whole body of the Thessalonian Church, and through it to all Christians. Mutual edification of one another, mutual support of one another in the Christian life, and mutual correction are commanded by the Apostle in other epistles as well (Rom. 15:14; Col. 3:13, 16; Heb. 3:13; 10:24). This, however, does not remove the preeminent duty of the pastors to fulfill all that is prescribed. Moreover, in the Church of God everything must proceed decently and in order. One cannot therefore suppose that the Apostle had in mind to leave these lofty works of brotherly spiritual love to random discretion—works, moreover, for which not everyone may be capable. They could not and cannot bear fruit without the guidance and leadership of the pastors. It is more accurate to suppose that the commandment is given to the whole Church, while the fulfillment of this commandment rests on the pastors, and under their leadership on others, Christians more advanced in life. The holy Chrysostom, and after him Oecumenius and Theophylact, hold that the Apostle’s words here are addressed to the pastors, though they do not deny that it is not only fitting but also necessary to admonish and edify one another mutually, as is evident from their thoughts on the verse.

“Warn them that are unruly.” “By the unruly the Apostle means those who act contrary to the will of God” (Chrysostom); “those who act not according to the order established by God” (Theodoret and Oecumenius). “God has appointed to each person his own order; he who transgresses it is disorderly” (Theophylact). These are the same persons whom the Apostle in the Second Epistle called those who walk disorderly, not after the tradition which they received from us, as also those who work not at all but walk about disorderly (2 Thess. 3:6, 11). In general, these are those who are negligent of their duty and by their disorderly conduct disturb the common peace and tranquility and bring shame upon the Christian community before non-Christians. “The order of the Church is more disciplined than that of the army; accordingly, the mocker is disorderly, the drunkard is disorderly, the lover of gain, and all who sin—since in the formation they march not in order but in disorder, and so disrupt the formation” (Chrysostom). The Apostle commands that they be admonished—that is, “not to rebuke them with sternness and arrogance, but with condescension, with meekness. For one who receives harsh rebukes becomes hardened and grows more defiant and despises them; the remedy, therefore, must be made agreeable through exhortation” (Chrysostom)—persuading them to understand the incongruity of their conduct with their calling and to reform.

“Comfort the feebleminded.” “Feeble-minded is he who sinks in spirit from unpleasantness, misfortunes, from oppression, persecution, and deprivation, from sorrows and illnesses; faint-hearted is he who cannot bear offenses; faint-hearted is he who cannot bear temptations for Christ’s sake. He is precisely the one sown on stony ground” (Chrysostom). As one who is on the verge of falling away, the duty of love obliges everyone to support him, comforting and encouraging him to endurance with the great promises of the blessings laid up for true Christians who, notwithstanding their sorrows, remain faithful to their calling. And the faint-hearted, as Christians, know all this themselves; but in the hour of sorrow and faint-heartedness all the consoling Christian truths slip from the memory and heart. To revive them in the consciousness and bring them close to the heart again is to point out the source of comfort and encouragement to those who are faint-hearted.

“Support the weak.” Those who are weak include both those who are weak in faith (Rom. 14:1–2) and those whose “conscience is weak” (1 Cor. 8:7, 11–12)—those who are weak in knowledge of the faith, in convictions, in the principles of the Christian life, and who are ready either to fall from the faith or to fall into sin. Christians who are more advanced and firm are bound by the duty of love to support such persons. “Sustain those who do not have firm faith” (Theodoret), “who are weak with respect to it,” since weakness is possible even with respect to faith. “But see how he does not permit them to be despised. So in another passage he wrote: ‘him that is weak in the faith receive you’ (Rom. 14:1); just as in our own bodies we do not allow a weak member to perish” (Chrysostom). But perhaps those who are here meant are also those who in cases of injustice cannot defend themselves, though there are means of doing so. The Apostle commands to take up the cause of such persons and to support their just case with one’s counsel, assistance, and intercession.

“Be patient toward all men.” One who, when encountering unpleasantness and insults from another, does not allow himself to be moved against that person to discord, anger, and hostile feelings—he endures; but one who preserves inviolate a peaceful disposition toward another, notwithstanding that the latter continues to act in such a way that his conduct constantly shakes that disposition—he is long-suffering. In communal life one cannot pass without collisions. In prescribing long-suffering, the Apostle forbids every feeling of displeasure toward anyone on this account. But since our soul is very quick to displeasure, the Apostle frequently urges the virtue of long-suffering (Eph. 4:2; Col. 3:12), pointing to love as its source (1 Cor. 13:4). In the word “toward all,” the Apostle has in mind everyone from whom unpleasantness comes or who causes trouble, without regard to whether he is a believer or an unbeliever. Do not look at who is stirring up trouble in your heart, but at the trouble itself, so that, by restoring your inner peace, you may prove capable of long-suffering. Here also are included all the persons mentioned just before—the disorderly, the faint-hearted, the weak—and perhaps they are meant above all, to urge that one must act toward them with the patience of love, without any heat or irritation. For those who wish to act beneficially upon others, this “is the most fitting quality, powerful enough to restrain the most brutish of men” (Theodoret), “to conquer the most unyielding” (Oecumenius), “to convert and put to shame the most rough and shameless” (Chrysostom).

“See that none render evil for evil to any man.” Long-suffering cheerfully bears all unpleasantness from others. But within the range of such unpleasantness there are especially provocative ones—such as humiliation, personal insult, deliberate harm, and the like—which call forth self-defense or, more directly, under cover of it, revenge. Our fallen nature is inclined to vengeance, so much so that it has become as it were a matter of natural right. This specious quality of vengeance—whose essence consists in repaying evil for evil—moved the holy Apostle to single out from the general circle of subjects of long-suffering the unpleasantnesses that provoke revenge, in order to place everyone on guard against these especially unjust movements of the irritated heart. It is hard to restrain the impulses of vexation, anger, and revenge; this is why the Apostle places this virtue under the general oversight of all: “see to it”—and of course under the particular oversight of those upon whom rests the duty of watching over all the moral and religious states of the Christians. Revenge casts a stain upon the whole Christian community before the pagans. This is why it is rightly laid upon all to watch that it does not break through. Let the meek and calm restrain and steady the hot-tempered. In forbidding Christians to take vengeance, God takes vengeance upon Himself: “Vengeance is mine; I will repay, says the Lord” (Rom. 12:19). For Christians themselves it is permissible to repay only with good: “if your enemy hunger, feed him; if he thirst, give him drink: for in so doing you shall heap coals of fire on his head. Be not overcome of evil, but overcome evil with good” (Rom. 12:20–21).

“But ever follow that which is good, both among yourselves, and to all men.” Apart from the context, this word of the Apostle commands not only always to be ready to do good to others when occasion presents itself, but also actively to seek out such occasions, as it were to pursue them as the most profitable prize. In the context, however, it points to a manner of acting that is the opposite of revenge. One who wishes to take revenge seeks means of repaying evil for evil; but you, the Apostle says, do not trouble yourself about this—concern yourself rather with how to do good instead of evil, and concern yourself earnestly, with zeal, so as to assuredly achieve this goal and thereby extinguish the destructive enmity. “The highest wisdom consists not only in not returning evil for evil, but in returning good for evil. Truly, this is such a vengeance as brings great benefit both to you and to the other (the enemy), if he is willing” (Chrysostom). This rule recalls the commandment of the Saviour: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for those who despitefully use you, and persecute you; that you may be the children of your Father which is in heaven: for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust” (Mt. 5:44–45). And the holy Peter taught: not to render “evil for evil, or railing for railing: but contrariwise blessing” (1 Pet. 3:9). And the Apostle Paul repeated the same instruction in other places: “bless those who persecute you: bless, and curse not… Recompense to no man evil for evil. Provide things honest in the sight of all men” (Rom. 12:14, 17). — The words “among yourselves, and to all men” mean either the same as: to the whole body of the Church and, particularly, to each Christian; or: “among yourselves” means to Christian brothers, and “to all” means also to unbelievers (Chrysostom, Oecumenius, Theophylact). Such conduct toward those who give offence raised Christians in the eyes of the pagans more than beneficence itself. For in the latter, natural goodwill of heart was satisfied, while there things proceeded contrary to the heart—which unregenerate pagans could not comprehend by their own principles, and marveled at it as at something extraordinary, as indeed it is.