We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
Parallel Translations
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We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
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We desyre you brethren warne them that are vnruly comforte the feble mynded forbeare the weake have continuall pacience towarde all men.
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We desire you, brethren, admonish them that are out of order: comfort ye feeble minded: beare with the weake: be pacient toward all men.
Cross-references (37)
Passages linked to 1 Thessalonians 5:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Timothy 4:2 preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
- Romans 14:1 Now accept one who is weak in faith, but not for disputes over opinions.
- Acts 20:35 In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, ‘It is more blessed to give than to receive.’”
- 2 Thessalonians 3:6-7 Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. For you know how you ought to imitate us. For we didn’t behave ourselves rebelliously among you,
- Isaiah 35:3-4 Strengthen the weak hands, and make the feeble knees firm. Tell those who have a fearful heart, “Be strong! Don’t be afraid! Behold, your God will come with vengeance, God’s retribution. He will come and save you.
- Romans 15:1-3 Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, to be building him up. For even Christ didn’t please himself. But, as it is written, “The reproaches of those who reproached you fell on me.”
- 1 Corinthians 13:4-5 Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil;
- Galatians 6:1-2 Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted. Bear one another’s burdens, and so fulfill the law of Christ.
- 2 Thessalonians 3:11-13 For we hear of some who walk among you in rebellion, who don’t work at all, but are busybodies. Now those who are that way, we command and exhort in the Lord Jesus Christ, that they work with quietness and eat their own bread. But you, brothers, don’t be weary in doing what is right.
- Isaiah 40:1-2 “Comfort, comfort my people,” says your God. “Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received of Yahweh’s hand double for all her sins.”
- Isaiah 40:11 He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.
- 1 Corinthians 4:14 I don’t write these things to shame you, but to admonish you as my beloved children.
- Ephesians 4:2 with all lowliness and humility, with patience, bearing with one another in love,
- Colossians 1:28 We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
- 1 Thessalonians 2:7-12 But we were gentle among you, like a nursing mother cherishes her own children. Even so, affectionately longing for you, we were well pleased to impart to you, not the Good News of God only, but also our own souls, because you had become very dear to us. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the Good News of God. You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe. As you know, we exhorted, comforted, and implored every one of you, as a father does his own children, to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.
- 1 Timothy 6:11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness.
- 2 Timothy 2:24-25 The Lord’s servant must not quarrel, but be gentle toward all, able to teach, patient, in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
- Hebrews 5:2-3 The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. Because of this, he must offer sacrifices for sins for the people, as well as for himself.
- Hebrews 13:3 Remember those who are in bonds, as bound with them, and those who are ill-treated, since you are also in the body.
- Isaiah 63:9 In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore them, and carried them all the days of old.
- Ezekiel 3:17-21 “Son of man, I have made you a watchman to the house of Israel. Therefore hear the word from my mouth, and warn them from me. When I tell the wicked, ‘You will surely die;’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life; that wicked man will die in his iniquity; but I will require his blood at your hand. Yet if you warn the wicked, and he doesn’t turn from his wickedness, nor from his wicked way, he will die in his iniquity; but you have delivered your soul.” “Again, when a righteous man turns from his righteousness, and commits iniquity, and I lay a stumbling block before him, he will die. Because you have not given him warning, he will die in his sin, and his righteous deeds which he has done will not be remembered; but I will require his blood at your hand. Nevertheless if you warn the righteous man, that the righteous not sin, and he does not sin, he will surely live, because he took warning; and you have delivered your soul.”
- Ezekiel 34:16 “I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong. I will feed them in justice.” ’
- Acts 20:31 Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears.
- Matthew 12:20 He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory.
- John 21:15-17 So when they had eaten their breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love me more than these?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Feed my lambs.” He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.” He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
- Acts 20:27 for I didn’t shrink from declaring to you the whole counsel of God.
- Romans 12:1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
- Colossians 3:12-13 Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do.
- Jeremiah 6:12 Their houses will be turned to others, their fields and their wives together; for I will stretch out my hand on the inhabitants of the land, says Yahweh.”
- Ezekiel 33:3-9 if, when he sees the sword come on the land, he blows the trumpet, and warns the people; then whoever hears the sound of the trumpet, and doesn’t heed the warning, if the sword comes, and takes him away, his blood will be on his own head. He heard the sound of the trumpet, and didn’t take warning. His blood will be on him; whereas if he had heeded the warning, he would have delivered his soul. But if the watchman sees the sword come, and doesn’t blow the trumpet, and the people aren’t warned, and the sword comes, and takes any person from among them; he is taken away in his iniquity, but his blood I will require at the watchman’s hand.’ “So you, son of man: I have set you a watchman to the house of Israel. Therefore hear the word from my mouth, and give them warnings from me. When I tell the wicked, ‘O wicked man, you will surely die,’ and you don’t speak to warn the wicked from his way; that wicked man will die in his iniquity, but I will require his blood at your hand. Nevertheless, if you warn the wicked of his way to turn from it, and he doesn’t turn from his way; he will die in his iniquity, but you have delivered your soul.
- Luke 22:32 but I prayed for you, that your faith wouldn’t fail. You, when once you have turned again, establish your brothers.”
- Galatians 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
- Ephesians 4:32–5:2 And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you. Be therefore imitators of God, as beloved children. Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
- 1 Timothy 3:3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
- Titus 1:6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior.
- Hebrews 12:12 Therefore lift up the hands that hang down and the feeble knees,
- Titus 1:10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (21 sources)
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John Calvin 1540 · Public Domain 14 Admonish the unruly. It is a common doctrine…
14 Admonish the unruly. It is a common doctrine — that the welfare of our brethren should be the object of our concern. This is done by teaching, admonishing, correcting, and arousing; but, as the dispositions of men are various, it is not without good reason that the Apostle commands that believers accommodate themselves to this variety. He commands, therefore, that the unruly be admonished, that is, those who live dissolutely. The term admonition, also, is employed to mean sharp reproof, such as may bring them back into the right way, for they are deserving of greater severity, and they cannot be brought to repentance by any other remedy.
Towards the faint-hearted another system of conduct must be pursued, for they have need of consolation. The weak must also be assisted. By faint-hearted, however, he means those that are of a broken and afflicted spirit. He accordingly favors them, and the weak, in such a way as to desire that the unruly should be restrained with some degree of sternness. On the other hand, he commands that the unruly should be admonished sharply, in order that the weak may be treated with kindness and humanity, and that the faint-hearted may receive consolation. It is therefore to no purpose that those that are obstinate and intractable demand that they be soothingly caressed, inasmuch as remedies must be adapted to diseases.
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He recommends, however, patience towards all, for severity must be tempered with some degree of lenity, even in dealing with the unruly. This patience, however, is, properly speaking, contrasted with a feeling of irksomeness, for nothing are we more prone to than to feel wearied out when we set ourselves to cure the diseases of our brethren. The man who has once and again comforted a person who is faint-hearted, if he is called to do the same thing a third time, will feel I know not what vexation, nay, even indignation, that will not permit him to persevere in discharging his duty. Thus, if by admonishing or reproving, we do not immediately do the good that is to be desired, we lose all hope of future success. Paul had in view to bridle impatience of this nature, by recommending to us moderation towards all.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That keep not their rank or standing.
That keep not their rank or standing.
We must have consideration of every man, and as the disease is, so must the remedy be used.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 Now we exhort you, brethren, warn them that…
14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.
Ver. 14. Warn them that are unruly] Cry Cave miser, Beware the wretch, stop them in their cursed career, tell them that hell gapes for them, and is but a little before them; snatch them out of the fire, saving them with fear, Jdg 1:23. Neglect of private admonition, how it stings the consciences of the best at death, see Mr Hiron’s Life prefixed to the second part of his worthy works. See also Mr Baxter’s Saint’s Everlasting Rest, p. 497.
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Comfort the feeble minded] The dispirited, faint hearted, sick, and sinking under the sense of sin and fear of wrath. A Christian should have feeding lips and a healing tongue. The contrary whereunto is deeply detested, Eze 34:4.
Support the weak] Set to your shoulder and shore them up, αστεχεσθε. Deal not as the herd of deer do with the wounded deer, forsake and push it away from them. Christ gathereth his lambs with his arm, and bears them in his bosom, Isa 40:11. He had a great care of his weaker tribes when they marched through the wilderness, for in their several brigades he put a strong tribe to two weak tribes, as Judah to Issachar and Zabulon, &c. The Greek word here rendered support, signifieth sublevare alioqui ruituros, saith Beza, to keep up those that would else go to the ground.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Now we exhort you, brethren: some think the apostle…
Now we exhort you, brethren: some think the apostle now turns his speech to their teachers, whom he here calls brethren in a more peculiar sense, and because the duties here enjoined do more properly belong to the ministry. But others more truly judge he continues his discourse to the whole church, and the several members of it. The same duties are to be performed by both, though under a different obligation: as in the civil state all are to seek the good of the commonwealth, though the magistrates and the governors are more specially obliged by office.
Warn them that are unruly; or admonish, as the same word is rendered in the former verse, here meant of brotherly, there of ministerial, admonition; wherein great prudence is to be used, as to time, place, persons, manner: and the unruly are such as keep not their place, alluding to soldiers that keep not their rank and station, and they are called in the margin disorderly, and that:
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1. In civil respects, when men live without a calling, or, being in it, neglect it, or intrude into other men’s business, and perform not the duties of their civil relations.
2. In natural respects, when men follow not the light of nature, and fulfil not the law of natural relations.
3. In spiritual respects, when men neglect or transgress the rules and order of their walking in their church state, either with respect to their teachers or one another. Admonition belongs to such, and is the first step of church censure when regularly performed.
Comfort the feeble-minded; oligofucouv, or the pusillanimous, men of little souls, as the word imports, such as dare not venture upon hazardous duties, or faint under the fears or feeling of afflictions, or are dejected under the sense of sin, and their own unworthiness, or fears of God’s wrath, and assaulted by temptations which endanger their falling.
Support the weak; antecesye an allusion to such as lift at one end of the burden, to help to bear it, answering to the word συναντιλαμβανεται, Rom 8:26; The Spirit helpeth our infirmities: and the weak are either the weak in knowledge, weak in faith, that understand not their own liberty in the gospel, Rom 14:1; 1Co 8:9; and hereupon cannot practise as others do; their conscience is weak, 1Co 8:12; and so were in bondage to some ceremonial rites, when those that were strong stood fast in their liberty. These are to be supported, dealt tenderly with, and not to be despised, or rigorously used. Or, weak in grace, new converts, babes in Christ, tender plants, not well rooted in the gospel.
Be patient toward all men: this duty is universal; the former concerned only the saints. The word signifies longanimity, or long-suffering, and is often attributed to God, Exo 34:6; Rom 9:22. It consisteth in the deferring or moderating of anger, to wait without anger when men delay us, and to suffer without undue anger when they deal injuriously with us, whether they be good men or evil, believers or infidels, the strong or the weak, ministers or people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here our apostle directs the ministers of Christ how…
Here our apostle directs the ministers of Christ how to carry themselves towards their people, namely, that they should admonish those that are unruly and walk disorderly; that they should comfort the feeble-minded, such as are dispirited by, and rejected under their afflictions, that they should bear with the weak in faith, and be patient towards all mankind.
Note hence, that the church of Christ here on earth, is like a hospital of sickly and infirm persons, labouring under great variety of spiritual diseases, and consequently fit objects of Christ’s ministers, to exercise their patience and pains upon; some unruly, some weak, some feeble-minded; every person, every member of the church is a patient, and every patient has his particular distemper, which calls for indefatigable diligence, and invincible patience, from such as are spiritual physicians.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Now we exhort you, brethren,.... This is said either…
Now we exhort you, brethren,.... This is said either to the ministers of the word that laboured among them, presided over them, and admonished them; and the rather, because some of these things here directed to are pressed upon the members of the church in Th1 5:11 and which otherwise must make a repetition here; or to the members in conjunction with their pastors:
warn them that are unruly; or disorderly, idle persons, working not at all, busying themselves with other men's matters, and living upon the church's stock, reprove them for their sloth, exhort them to work with their own hands, to do their own business, and with quietness eat their own bread; or such who keep not their places in the church, but are like soldiers that go out of their rank, desert their companies, and fly from their colours, or stand aside, rebuke these, and exhort them to fill up their places, to abide by the church, and the ordinances of Christ; or such who are contentious and quarrelsome, turbulent, headstrong, and unruly, that cause and foment animosities and divisions, check them, admonish them, lay them under censure, for such a custom and practice is not to be allowed of in the churches of Christ.
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Comfort the feebleminded: such as are not able to bear the loss of near and dear relations; are ready to stagger under the cross, and at the reproaches and persecutions of the world; and are almost overset with the temptations of Satan; and are borne down and discouraged with the corruptions of their hearts, speak a comfortable word to them, encourage them with the doctrines of grace, and the promises of the Gospel.
Support the weak; who are weak in faith and knowledge, strengthen them, hold them up; or as the Syriac version renders it, "take the burden of the weak" and carry it, bear their infirmities, as directed in Rom 15:1,
be patient towards all men; towards the unruly, the feebleminded, and the weak as well as to believers; give place to wrath, and leave vengeance to him to whom it belongs; exercise longsuffering and forbearance with fellow creatures and fellow Christians.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Warn the disorderly - Them that stand, as it…
Warn the disorderly - Them that stand, as it were, out of their rank in the spiritual warfare. Some such were even in that church. The feeble-minded - Literally, them of little soul; such as have no spiritual courage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Warn them that are unruly] The whole…
Verse 14. Warn them that are unruly] The whole phraseology of this verse is military; I shall consider the import of each term. ατακτους. Those who are out of their ranks, and are neither in a disposition nor situation to perform the work and duty of a soldier; those who will not do the work prescribed, and who will meddle with what is not commanded. There are many such in every Church that is of considerable magnitude.
Comfort the feeble-minded] τους ολιγοψυχους. Those of little souls; the faint-hearted; those who, on the eve of a battle, are dispirited, because of the number of the enemy, and their own feeble and unprovided state. Let them know that the battle is not theirs, but the Lord's; and that those who trust in him shall conquer.
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Support the weak] αντεχεσθε των ασθενων. Shore up, prop them that are weak; strengthen those wings and companies that are likely to be most exposed, that they be not overpowered and broken in the day of battle.
Be patient toward all] μακροθυμειτε προς παντας. The disorderly, the feeble-minded, and the weak, will exercise your patience, and try your temper. If the troops be irregular, and cannot in every respect be reduced to proper order and discipline, let not the officers lose their temper nor courage; let them do the best they can; God will be with them, and a victory will give confidence to their troops. We have often seen that the Christian life is compared to a warfare, and that the directions given to soldiers are, mutatis mutandis; allowing for the different systems, suitable to Christians. This subject has been largely treated on, Eph. 6. The ministers of Christ, being considered as officers, should acquaint themselves with the officers' duty. He who has the direction and management of a Church of God will need all the skill and prudence he can acquire.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Th 5:14-15. We exhort you, brethren — Not only…
1Th 5:14-15. We exhort you, brethren — Not only you who are pastors and rulers, but you that are private members of the church; warn them that are unruly — Greek, ατακτους, disorderly; them that stand, as it were, out of their ranks in the spiritual warfare: for it is a military term, expressing the character of soldiers who break their ranks, desert their posts, or will not know their colours, and therefore cannot perform their duty as soldiers, especially in battle. It is fitly used to denote those who neglect the proper duty of their office or station. Comfort the feeble- minded — Whose courage and resolution are ready to fail them under the difficulties they meet with. The original expression, ολιγοψυχους, properly means those of little soul, or such as are peculiarly wanting in fortitude and vigour of mind; support the weak — The infirm, whether in soul or body; be patient — Μακροθυμειτε, be long-suffering; toward all men — Bearing with the weaknesses of the children of God, and exercising meekness and gentleness even toward the perverse, obstinate, and ungrateful. The beauty of this whole passage is thus illustrated by Mr. Blackwall: (Sac. Class., vol. 1. p. 257:) “It is as admirable for the purity of its moral, and the diffusiveness of its charitable meaning, as for the elegance and force of its words, and the delicate turn of its structure. The union of the words within each comma or stop, and their mutual relation and assistance, is exquisitely proper and natural. The noble period runs on with strength and smoothness, and ends close and full. Both the ear and judgment are satisfied.” See that none, &c. — Watch over both yourselves and each other, and whatever injury any of you may have received, whether from professed friends or from avowed enemies, let no one render evil for evil, but ever follow that which is good — Endeavouring to the utmost to promote the happiness of all about you; and that resolutely and perseveringly; both among yourselves — That is, toward all your fellow- Christians; and to all men — Not exempting your enemies and persecutors.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Now we exhort you, brethren - Margin, “beseech.” This…
Now we exhort you, brethren - Margin, “beseech.” This earnest entreaty is evidently addressed to the whole church, and not to the ministers of the gospel only. The duties here enjoined are such as pertain to all Christians in their appropriate spheres, and should not be left to be performed by ministers only.
Warn them - The same word which in 1Th 5:12 is rendered “admonish.” It is the duty of every church member, as well as of the ministers of the gospel, affectionately to admonish those whom they know to be living contrary to the requirements of the gospel. One reason why there is so little piety in the church, and why so many professors of religion go astray, is, that the great mass of church members feel no responsibility on this subject. They suppose that it is the duty only of the officers of the church to admonish an erring brother, and hence many become careless and cold and worldly, and no one utters a kind word to them to recall them to a holy walk with God.
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That are unruly - Margin, “disorderly.” The word here used (ἄτακτος ataktos), is one which properly means “not keeping the ranks,” as of soldiers; and then irregular, confused, neglectful of duty, disorderly. The reference here is to the members of the church who were irregular in their Christian walk. It is not difficult, in an army, when soldiers get out of the line, or leave their places in the ranks, or are thrown into confusion, to see that little can be accomplished in such a state of irregularity and confusion. As little difficult is it, when the members of a church are out of their places, to see that little can be accomplished in such a state. Many a church is like an army where half the soldiers are out of the line; where there is entire insubordination in the ranks, and where not half of them could be depended on for efficient service in a campaign. Indeed, an army would accomplish little if as large a proportion of it were irregular, idle, remiss, or pursuing their own aims to the neglect of the public interest, as there are members of the church who can never be depended on in accomplishing the great purpose for which it was organized.
Comfort the feeble-minded - The dispirited; the disheartened; the downcast. To do this is also the duty of each church member. There are almost always those who are in this condition, and it is not easy to appreciate the value of a kind word to one in that state. Christians are assailed by temptation; in making efforts to do good they are opposed and become disheartened; in their contests with their spiritual foes they are almost overcome; they walk through shades of spiritual night, and find no comfort. In such circumstances, how consoling is the voice of a friend! How comforting is it to feel that they are not alone! How supporting to be addressed by one who has had the same conflicts, and has triumphed! Every Christian - especially every one who has been long in the service of his Master - has a fund of experience which is the property of the church, and which may be of incalculable value to those who are struggling now amidst many embarrassments along the Christian way. He who has that experience should help a weak and sinking brother; he should make his own experience of the efficacy of religion in his trials and conflicts, the means of sustaining others in their struggles. There is no one who would not reach out his hand to save a child borne down rapid stream; yet how often do experienced and strong men in the Christian faith pass by those who are struggling in the “deep waters, where the proud waves have come over their souls!”
Support the weak - See the notes at Rom 15:1.
Be patient toward all men - See the Greek word here used, explained in the notes on 1Co 13:4; compare Eph 4:2; Gal 5:22; Col 3:12.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Rebuke, or correct the unquiet.[1] By the Greek, it…
Rebuke, or correct the unquiet.[1] By the Greek, it signifies the disorderly, or those that keep no order. (Witham)
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[BIBLIOGRAPHY]
The unquiet: inquietos, Greek: ataktous, inordinatos, sine ordine et regula viventes.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1…
brethren--This exhortation to "warm (Greek, 'admonish,' as in Th1 5:12) the unruly (those 'disorderly' persons, Th2 3:6, Th2 3:11, who would not work, and yet expected to be maintained, literally, said of soldiers who will not remain in their ranks, compare Th1 4:11; also those insubordinate as to Church discipline, in relation to those 'over' the Church, Th1 5:12), comfort the feeble-minded (the faint-hearted, who are ready to sink 'without hope' in afflictions, Th1 4:13, and temptations)," applies to all clergy and laity alike, though primarily the duty of the clergy (who are meant in Th1 5:12)."
support--literally, "lay fast hold on so as to support."
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the weak--spiritually. Paul practiced what he preached (Co1 9:22).
be patient toward all men--There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to show it; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it "toward all men" [BENGEL]. Compare "the long-suffering of our Lord" (Co2 10:1; Pe2 3:15).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. Exhort you—Conybeare heads this with a title indicating…
14. Exhort you—Conybeare heads this with a title indicating that it is addressed “to the presbyters.” And undoubtedly the functionaries implied in 1Th_5:12 would be the proper persons to take these words especially to themselves. Yet we lack any word to authorize any limitation of the words to them. They are addressed to all persons in the Church able to receive and perform the duties aright.
Unruly—Dr. Clarke, with some plausibility, treats the terms of this verse as being military. This word primarily designates a soldier who does not stand in rank or order; hence, disorderly.
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Feeble-minded—Literally, small-souled. The pusillanimous, the narrow-minded, people of little culture and small intellect, need the culture, the tender consideration, of our sweet gospel.
Support the weak—The world in its pride is ready to crush them. It calls the feeble-minded man a fool, the timid a coward, and the weak a nuisance, and hustles them out. In “the struggle for existence” they have a poor chance. The law of “the survival of the fittest” has no mercy for them. “Natural Selection” rejects them and sends them off to perish. But our Christianity is a higher law than the law of death to the weakest. It sees an immortality, a redemption by Christ, a value above all physical worlds, In the humblest form of humanity. It stands before the weak and says, Do not crush, but support.
Toward all—Not merely of the Church, but as in next verse, all others.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. Now we exhort you, brethren, warn them that…
14. Now we exhort you, brethren, warn them that are unruly] More strictly, But we exhort, &c. The Apostle is not passing to a new topic. His exhortation to “peace” needs to be qualified. “The unruly” must not for the sake of peace be left unreproved. It is a false and cowardly peace that leaves disorder to range unchecked.
Read admonish for warn—same verb as in 1Th_5:12. The Church at large must second its presiding eiders in such admonishing. In every well-ordered community, whether church or school or nation, needful discipline claims the support of public opinion. The disorder that required this general censure was doubtless that hinted at in ch. 1Th_4:11 (see note), and which had grown more pronounced when St Paul wrote 2Th_2:6-15; it was a common injury and discredit.
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The unruly: better, the disorderly (R. V.), as in 2Th_3:11.
comfort the feebleminded, support the weak] Rather, the faint-hearted (R. V.). The former verb was used in ch. 1Th_2:11 (see note), where the Apostle reminds his readers how he had “exhorted, and comforted (or consoled)” them, “as a father his own children.” The second of these directions also St Paul enforces by his example, in Act_20:35 : “In all things I have shown you how that so labouring you ought to help the weak.” Comp. Eph_4:28, for the same sentiment.
“The weak” and “fainthearted” stand in contrast with “the disorderly.” The latter are overbold, and need to be checked: the former are despondent, and need stimulus and help. Fainthearted men think themselves weak, but perhaps are not so; and encouragement may make them bold. The mourners whom St Paul consoled in ch. 1Th_4:13-18, would be amongst “the fainthearted” at Thessalonica.
be patient toward all men] longsuffering toward all (R. V.)—“whether weak or strong, whether they try you by their presumption or timidity, by rude aggressiveness or by feebleness and incapacity.” Longsuffering is one of the special marks of Christian grace: “Charity suffereth long” (1Co_13:4); it was a chief quality of Jesus Christ, and is an attribute of God Himself (1Pe_3:20; 1Ti_1:16; &c.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) Now we exhort you, brethren.—Rather and than now.…
(14) Now we exhort you, brethren.—Rather and than now. The writers turn to the presbytery, and explain their duty in the administration of discipline to the flock. The flock will be more apt to receive the discipline when they see with what apostolic authority their pastors are armed. Several special parts of the clerical office are then enumerated.
Warn.—The same Greek word as “admonish” in 1Th_5:12, and selected for that very reason. The “unruly” or “disorderly” are those who infringe good discipline—said of soldiers who leave their ranks: here notably of those mentioned in 2Th_3:11.
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Feebleminded.—Or, fainthearted, pusillanimous. Such persons, e.g., as were overburdened with sorrow for the dead, or afraid of the persecutions, or the like.
Support the weak.—Or, keep hold of them, to help them on. The “weak” are not quite the same as the “feebleminded,” but rather (judging from Rom_14:1 et seq.) those who have not attained that robust common-sense and breadth of conscience which discriminates between truths and superstitions, necessities and expediencies; or who are not yet ripe enough Christians to be sure of standing in persecution.
Patient toward all men.—Church officers are not to be rendered impatient by the defects, errors, weakness, stupidity, unbelief of any one, catholic, heretic, or heathen.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Now we exhort you, brethren; an exhortation also addressed…
Now we exhort you, brethren; an exhortation also addressed to all. Warn them that are unruly; or, as in the margin, disorderly (R.V). Different modes of treatment have to be adapted to different classes; the unruly have to be warned. The word here rendered "unruly" or "disorderly" was originally a military term expressing the character of those soldiers who would not keep their ranks out of the ranks. It would seem from this and other intimations that disorders existed among the Thessalonians; and that, especially being impressed by a belief in the near approach of the advent, several of them neglected the common duties of life, and abstained from working. Comfort the feebleminded. By "the feeble-minded" are meant the desponding or faint-hearted; those who were agitated about the fate of their deceased friends, or those who despaired of the grace of God by reason of their sins. These were not to be reprimanded, but comforted and exhorted. Support the weak. By "the weak" are not meant those who are physically weak the sick; but those who are spiritually weak, whose faith was feeble those who were afraid of persecution, or were troubled with vain scruples. These were to be supported confirmed in the faith, be patient toward all men; all men in general, whether believers or unbelievers; toward them patience and forbearance were to be exercised.
Mutual duties of Church members.
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The Church must act as well as its pastors.
I ADMONITION TO THE DISORDERLY. "Warn them that are unruly.
1. The unruly are, literally, those who break rank, taking exceptional courses, to the injury of the peace or unity of the Church. Probably the apostle refers to the unhinging effect of the error concerning the near approach of the advent, leading individuals to abandon work and loiter about in a sort of meddlesome idleness.
2. Such persons need to be warned, even with sharpness of reproof, yet in love; for "God is not the author of confusion, but of peace, in all the Churches of the saints". (1Co_14:33) Warn them to "do their own business, and work with their own hands.
II COMFORT THE FEEBLE-MINDED. "Comfort the feeble-minded.
1. These persons were overburdened with sorrow on account of the dead, under the influence of error respecting their safety. They were not intellectually feeble, but had become dispirited and desponding through their failure to realize the hope of the resurrection at the advent.
2. They were to be comforted; not rebuked or admonished for their sins, but exhorted lovingly in the truth. It is the Lord"s way "to raise them that are bowed down," and "to comfort them which be in any trouble". (2Co_1:4) There is "consolation in Christ.
III SUPPORT FOR THE WEAK. "Support the weak.
1. The weak in faith, or other Christian graces, who may still feel the lingering influence of Jewish prejudice and pagan delusions. We are to "bear the infirmities of the weak.
2. They must be sustained, not despised for their weakness. "Be eyes to the blind; be feet to the lame." Thus "we fulfill the Law of Christ." We must "lift up the hands which hang down, and the feeble knees". (Heb_12:12, Heb_12:13)
IV PATIENCE TOWARD ALL MEN. "Be patient toward all men.
1. Patience or long-suffering, in view of the perverseness, or defects, or follies, or sins of men. It points to a temper not easily moved or offended, to a disposition to bear and forbear after the example of that Father who "is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance". (2Pe_3:9) This disposition greatly promotes the comfort and usefulness of life.
2. It is to be exercised toward all men. Even to those outside the household of faith who may gainsay or persecute the truth. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Now we exhort you, brethren, war them that are…
1Th_5:14
Now we exhort you, brethren, war them that are unruly--The verse contains four distinct, but coordinate and mutually connected exhortations.
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I. Warn them that are unruly. In pursuing peace, fidelity was not to be sacrificed; and one of the methods in which Christian peace might be promoted was the faithful and tender rebuke of those whose quarrelsome temper or wayward conduct disturbed fraternal harmony. The unruly were such as, either from lax principles with respect to ecclesiastical government, or from pride, ambition, or recklessness, refused submission to legitimate authority; and such their fellow Christians were to warn. In warning this class of persons, much, of course, depends on the manner in which the work is done. But when it is performed by one true Christian to another with intelligence and tenderness, there is good reason to believe that it will prove successful; nor can it be supposed that the spirit of the Psalmists words (Psa_141:5) is altogether alien from the followers of Christ.
II. Comfort the feeble minded, such as, from a natural want of energy and firmness, or from deficiency in Christian faith and confidence, were disquieted amidst the calamities of life. The worldling might despise them for their cowardice; the religious censor might blame them for their culpable distrust. But Christianity took them under her protection, and here commands their firmer hearted brethren to soothe and cheer them amidst the struggles of the faith and the adversities of time.
III. support the weak. Here, as in Rom_14:1-2 and 1Co_8:7-12, the word weak denotes a special deficiency in knowledge or faith, and liability to fall. Such weakness might arise from the prejudices produced by a Jewish or Pagan education, from the recency of conversion, or from causes more obviously culpable. But to whatever source the weakness might be traceable, one whom Christ had received was not to be despised by his older or stronger brethren. The word rendered support denotes the act of taking another by the hand or arm.
IV. Be patient toward all men. By this command the apostle calls on the Thessalonian Christians to guard against being led, whether by the intellectual obtuseness and moral imperfection of members of the Church, or by the calumnious reproaches and persecuting rage of the enemies of the truth, to resort to bitter and upbraiding words, or to cease from efforts to do the individual good. Love suffereth long and is kind (1Co_13:4). (A. S. Patterson, D. D.)
Precepts
I. Warn the unruly: those who, like disorderly soldiers, break the ranks, and become idle, dissolute and worthless. This was a besetting sin in the primitive Churches. Many entertaining false views about the nearness of Christs Advent became indifferent to work, and sank into apathy or even worse. The proverb says, An idle mind is the devils workshop; and when a man is not occupied he is apt to become an instrument of evil and a disturber of the Church. It is difficult to pin some people down to do a bit of fair honest work. They are full of schemes for other people, and are forever finding fault that other people do not carry them out. These are the restless gipsies, the pests of every Christian community, the mischief makers and busybodies in other peoples matters. Warn such. Admonish gently at first, putting them in mind of their duty. It is the fault of many to limit admonitions to gross and grievous sins, but in these cases warning often comes too late. If admonition is not effectual, then proceed to sharper reproof. If that is unavailing, separate yourselves from their society.
II. Comfort the feeble minded. More correctly--encourage the faint hearted. The reference is not to the intellectually weak, but to such as faint in the day of adversity or the prospect of it (1Th_2:14), or who are disheartened in consequence of the loss of friends (1Th_4:13). It may also include those who are perplexed with doubt as to their spiritual condition, and who through fear are subject to bondage. There are some people so weighed down with a sense of modesty as to incapacitate them from using their abilities. Others, again, are so oppressed with the inveteracy of sin that they despair of gaining the victory and give up all endeavours. These need encouraging with the promises of God, and with the lessons and examples furnished by experience. Heart courage is what the faint hearted require.
III. Support the weak. A man may be weak in judgment or in practice. There may be lack of information or lack of capacity to understand. Such was the condition of many who, not apprehending the abrogation of the Mosaic law, and thinking they were still bound to observe ordinances, were weak in faith. Some linger for years in the misty borderland between doubt and certainty, ever learning, but never coming to a knowledge of the truth. Defective faith implies defective practice. Support such with the moral influence of sympathy, prayer, counsel, example.
IV. Be patient towards all men, even the most wayward and persecuting. Consider the patience of God and imitate it. Lack of present success is no excuse. The triumphs of genius in art, science, and literature are triumphs of patience. (G. Barlow.)
The feeble minded
Littleness is implied. The word occurs here only in the New Testament (see Isa_35:4 LXX), and is almost unknown in classical Greek. The student of Aristotle will look upon it as implying the contradictory of the great souled, with his high estimate of himself, just contempt for others, and freedom from excessive elation or depression. The whole passage here might well lead us to suppose that, as the Thessalonian Christians had a tender and almost feminine susceptibility about those they had loved and lost, so they would be likely also to have some of the rest of the characteristics which accompany that beautiful weakness. We may perhaps refer to the chief women not a few (Act_17:4). The morbid conscientious ness, the form of self-torment known to spiritual writers as scrupulousness, would be well expressed by the word little-minded. (Bp. Alexander.)
Precept and practice
St. Paul gives an admirable precept to the Thessalonians, but precept must blossom into practice, and practice will prove the best commentary on precept.
I. The precept illustrated by practice. All the persons in Gods great family are not of the same height and strength; though some are old men and fathers, and others are young and strong, yet many are little children, nay, babes in Christ: some can go alone, or with a little help, if you hold them but by their leading strings; but others must be carried in arms, and will require much love and patience to overcome their childish forwardness. Christ winks at their weaknesses, who hath most reason to be moved with them. Though His disciples were raw, and dull, and slow to understand and believe, yet He bears with them; nay, though when He was watching for them, and in His bloody sweat, and they lay sleeping and snoring, and could not watch with Him one hour, He doth not fall fiercely upon them, and afterward excuseth them for their lack of service. Their spirit was willing, but their flesh was weak. It is no wonder that their pace was slow, when, like the snail, they have such a house--such a hindrance--on their backs. Who can think of this infinite grace of the blessed Redeemer in making such an apology for them when He had such cause to be full of fury against them, and not be incited to imitate so admirable a pattern? Gods treatment of Jonah was very similar to Christs treatment of His disciples. Jonah runs from His business: God sends him to Nineveh; he will go to Tarshish. Here was plain rebellion against his Sovereign, which was repeated. But lo! He cannot permit Jonah to perish; He will rather whip him to his work than let him wander to his ruin. But how gentle is the rod! God cannot forget the love of a father though Jonah forget the duty of a child, and will rather work a miracle and make a devourer his saviour than Jonah shall miscarry. Oh, the tenderness of God toward His weak and erring children! Now Christians are to be imitators of God. If He, so glorious, holy, and infinite, beareth with His creatures thus, what cause have they to bear patiently with their fellows! We that are strong ought to bear the infirmities of the weak.
II. This practice is grounded upon principle. It was love on the part of Christ and on the part of God that led these Divine Persons to act so graciously as They did; and the same love must ever prompt Christians to imitate Them--love to Jesus Himself and love to them for whom He died, but who need practical sympathy and help. There must be no bitterness, no envyings, no heart burnings among the brethren, but they must love each other as each loves himself, and suffer together in all suffering. Oh, how sweet is the music when saints join saints in concert! but how harsh is the sound of jarring strings! A mutual yielding and forbearance is no small help to our own peace and safety. There is a story of two goats which may excellently illustrate this matter. They both met on a narrow bridge, under which a very deep and fierce stream did glide; there was no going blindly back, neither could they press forward for the narrowness of the bridge. Now, had they fought for their passage, they had both been certain to perish; this, therefore, they did--they agreed that one should lie down and the other go over him, and thus both their lives were preserved. While Christians are doing the reverse of this, they are like some small chickens, a prey to kites and other ravenous creatures. In quietness shall be their strength. (G. Swinnock, M. A.)
Warnings
Warnings are given in love (1Co_4:14). Warnings are given in mercy. Warnings are given in duty (Eze_3:20).
I. The warning of example. Fallen angels (Jud_1:6). Ungodly men (Jud_1:7). Untrue professors (Jud_1:17-19).
II. The warnings of instruction. God has given us warning in His Holy Word that life is uncertain (Jam_4:13-14); that it is an evil thing to offend God (Rom_2:8-9); that it is a foolish thing to forsake Christ (Heb_2:8); that it must be foolish to run such risk (Act_4:12); that it must therefore be foolish to turn away from this only hope.
III. The warnings of experience. The experiences of sin are bitter (Rom_7:24). The enjoyments of salvation are sweet (2Th_2:16-17). If warnings are to do us good they must be heard (2Ti_4:3-4), believed (Gen_19:14), obeyed (Mat_21:28-31). This is our lesson-- Pro_29:1. (J. Richardson, M. A.)
Support the weak, be patient towards all men--Manton says: Though we cannot love their weaknesses, yet we must love the weak, and bear with their infirmities, not breaking the bruised reed. Infants must not be turned out of the family because they cry, and are unquiet and troublesome; though they be peevish and froward, yet we must bear it with gentleness and patience, as we do the frowardness of the sick; if they revile we must not revile again, but must seek gently to restore them, notwithstanding all their censures. This patience is far too rare. We do not make allowances enough for our fellows, but sweepingly condemn those whom we ought to cheer with our sympathy. If we are out of temper ourselves, we plead the weather, or a headache, or our natural temperament, or aggravating circumstances; we are never at a loss for an excuse for ourselves, why should not the same ingenuity be used by our charity in inventing apologies and extenuations for others? It is a pity to carry on the trade of apology making entirely for home consumption; let us supply others. True, they are very provoking, but if we suffered half as much as some of our irritable friends have to endure we should be even more aggravating. Think in many cases of their ignorance, their unfortunate bringing up, their poverty, their depression of spirit, and their home surroundings, and pity will come to the help of patience. We are tender to a man who has a gouty toe, cannot we extend the feeling to those who have an irritable soul? Our Lord will be angry with us if we are harsh to His little ones whom He loves; nor will He be pleased if we are unkind to His poor afflicted children with whom He would have us be doubly tender. We ourselves need from Him ten times more consideration than we show to our brethren. For His sake we ought to be vastly more forbearing than we are. Think how patient He has been to us, and let our hard heartedness be confessed as no light sin. (C. H. Spurgeon.)
The contrast between heathenism and Christianity in the treatment of the weak
Heathen philosophy, even Platos, was systematically hard on the weakly. It anticipated modern theories and practice in such matters as the struggle for existence, survival of the fittest, and happy dispatch. In the exercise of the art of medicine Plato held that it might serve to cure the occasional distempers of men whose constitutions are good; but as to those who have bad constitutions, let them die; and the sooner the better: such men are unfit for war, for magistracy, for domestic affairs, for severe study; and the best thing for such is to have done with life at once. In contrast with this Bacon vindicated the art of healing by appealing to the exampleor Christ, and reminded men that the great Physician of the soul did not disdain to be the Physician of the body. Hawthorne asserts that most men have a natural indifference, if not hostility, towards those whom disease, or weakness, or calamity of any kind causes to falter and faint amid the rude jostle of our selfish existence. The education of Christianity, he owned, the sympathy of a like experience, and the example of women, may soften and possibly subvert this ugly characteristic; but it is originally there, and has its analogy in the practice of our brute brethren, who hunt the sick or disabled member of the herd from among them as an enemy. Faithful to which code of action, says Balzac, the world at large is lavish of hard words and harsh conduct to the wretched who dare spoil the gaiety of its fetes and to cast a gloom over its pleasures: whoever is a sufferer in mind or body, or is destitute of money or power is a pariah. The weakly or deformed child of a Spartan was thrown, by order, into the cavern called apothetae, in the belief that its life could be no advantage either to itself or to the state. The worst of charity is, complains Emerson, that the lives you are asked to preserve are not worth preserving. (F. Jacox, B. A.)
The difficulty of the strong to sympathize with the weak
A disposition to despise weakness, observed Mr. Fonblanque, seems to be a law of nature which humanity prevails against with effort, by urging the sympathies and stimulating them by the imagination. Poor Boswell again and again makes piteous record of Johnsons unimaginative contempt for the sufferings of frailer constitutions; and he philosophizes on the fact that in full health men can scarcely believe that their ailing neighbours suffer much, so faint is the image of pain upon our imagination. At your age, sir, I had no headache, snapped the doctor at Sir William Scott once when the future Lord Stowell ventured to complain of one. When Fanny Burney fell ill at court, she wrote, Illness here, till of late, has been so unknown that it is commonly supposed that it must be wilful, and therefore meets little notice till accompanied by danger. This is by no means from hardness, but from prejudice and want of personal experience. John Stuart Mill reckoned it as one of the disadvantages of Bentham that from his childhood he had never had a days illness; his unbroken health helped to incapacitate him for sympathy with his fellows, and weakened his power of insight into other minds. (F. Jacox, B. A.)
Helping the weak
A poor bee had fallen into the pond, and was struggling as well as her failing strength would allow. We seized a pole, and placed the end of it just under her. She took firm hold, and we lifted the pole and the bee. A little while was spent in drying herself and pluming her wings, and then our worker made a straight line for the hive, and doubtless was soon at her daily task rewarding us with honey. May not many a human worker be found in a sinking condition? A little sensible help might save him. Who will give it? He who does so shall receive the blessing of him that is ready to perish. Poor hearts are often in deep despondency, sinking for lack of a sympathetic word. Do not withhold it. Rescue the perishing. Be on the watch for despairing minds; if no other good comes of it, you will, at least, be more grateful for your own cheerful ness. But good will come of it in unexpected instances, and it will be heavens music in your ears to hear sighs turned into songs. (C. H. Spurgeon.)
Support the weak
In the town of Leeds I was waiting one wet wintry night outside the railway station, when a ragged, dirty boy, selling papers, came up to me and said: Buy an evening paper, sir. Please do. Only seven left, and theys all my profit. The boys eagerness to sell arrested my attention, and on looking down I saw a bright, intelligent face with a look of honesty in it. So I questioned him, and found his parents were, he supposed, drinking at a public house in Briggate. Had he no cap to wear that rainy night? Yes, but he had lent it to his sister, who was waiting for him in an old doorway across the road till he sold out. The cap wasnt on her head because she had no boots and stockings, so I told her to put her feet inside my cap to keep em warm and prevent her ketchin cold. Surely this was a self-sacrificing chivalry worthy of the knights of old, for a boy who thus cared for his sister exhibited the true spirit of bravery. (Told in Dr. Bernardos Night and Day. )
Patience
is a Divine attribute, and is repeatedly mentioned as a fruit of Gods Spirit in the soul. In the text this grace as made a universal duty. It is not to be a tribute paid to the virtuous, but to all. And the man who enjoined it exercised it.
I. The nature and sources of Christian patience.
1. In respect to personal trial patience is exercised in its lower form. Patience in labour, fatigue, pain, etc., is not easy, but it is the easiest kind of patience. When, however, we are called to have patience with others, we enter a higher and more difficult sphere of duty. Men may endure their own trials from pride, hope, native firmness, duty, etc.; but when we are required to be patient towards bad dispositions, evil conduct, etc., this is a nobler achievement and proceeds from nobler motives.
1. Patience does not imply approval of mens conduct or character, nor indifference to them. On the contrary, we must see things as they are before God; and if we refrain from attacking it must not be, construed into approbation.
2. This patience implies such benevolence and pity as shall make us tolerant, and which can only spring from that regenerated love that God works in the soul.
II. The conditions of its exercise and its objects. It must be exercised towards all men. To be patient with those we love is natural; but we must not stop there; nor with our own set: nor with the good even when they stumble; nor with those who hold our opinions; but also with--
1. The dull and foolish, who are very trying, especially if you are nervous and they are not; if you are mercurial and they are phlegmatic. They are in your way, and make your tasks troublesome. Nevertheless, you must be patient with them.
2. The conceited; a very hard work indeed, to submit to haughty looks and arrogant conduct.
3. The selfish and cunning, patience with whom places you at a disadvantage.
4. The rude.
5. The passionate, etc. Wherever you find a man that has the brand of Gods creation upon him, and immortality for his destiny, there you find the object of this command. Do you find this hard, impossible? Then consider--
III. Its motives.
1. It is only by having patience with men that you can retain any hold upon them. The man who is outside your pity is outside your diocese. You cannot do anything for a man you dislike, and one of the worst things that can befall a benevolent nature is to be incapacitated to do good.
2. Only in this way can we imitate Christ. I say unto you, love your enemies, etc.
3. It is by this very patience on Gods part that we ourselves are saved. (H. W. Beecher.)
Patience and charity needed
Lord, I cant make these sticks perfectly straight; I have lost all my strength. Send me to another field. But what is the answer of the Holy Spirit? You were not sent to that field to take every crook out of those sticks; you cant perfect human nature; that is My work. Now there is something in every man--ministers included--that is a little gnarly. It is peculiar to the individual--a streak of the old Adam inwrought in his individuality. In one it is stubbornness, in another it is suspiciousness, in another reserve, in another a disposition to be critical, or fault finding, or censorious. By whatever name it may be known, it is, in fact, a little twist of depravity, and no human influence, no preacher, can untwist it and straighten it out. It is a peculiar twist of self, inborn, inbred, inwrought. So when I discover what a mans peculiar twist is, I say, The Lord only can take that out of him, and I wont touch it if I can help it. I tried my hand at this once on a good Scotch brother, and I will never try it again. He was a most uncompromising subject, and I am quite convinced that if I had had a little more charity for his peculiarities he would have been a very useful man. (Dr. Spinning.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14–16. Warn them that are unruly. The duties named…
14–16. Warn them that are unruly. The duties named in this section are those of the elders especially, but in a lesser sense the duty of all. Unruly. Those who are wayward, inconsistent, and disposed to follow their own will. Feeble-minded. Timid ones, who are easily discouraged by persecution, or cast down by trouble. Support the weak. Those weak in the faith.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Th_5:14. Warn them that are unruly.—R.V. “admonish the disorderly.”…
CRITICAL AND EXPLANATORY NOTES
1Th_5:14. Warn them that are unruly.—R.V. “admonish the disorderly.” Every Church knows these characters—men who will break through all restraint. Comfort the feebleminded.—R.V. “encourage the faint-hearted.” In 1Th_2:11 we have met the verb before. The feeble-minded would have been scarcely worth the pity of the philosophers with whom alone the great-souled man was supreme. The comfort in that teaching, for the hour when the strong shall be as tow, was very scanty and inadequate. Support the weak.—So be like the Lord who “upholdeth all that fall, and raiseth up all those that be bowed down” (Psa_145:14). Be patient toward all men.—R.V. “longsuffering.” It is the very opposite of what we mean by being “short-tempered.”
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1Th_5:15. Evil for evil.—A quid pro quo, similar in kind and in quantity perhaps, but retaliation delights in interest.
MAIN HOMILETICS OF THE PARAGRAPH.—1Th_5:14-15
A Group of Christian Precepts.
The supernatural character of Christianity is not less apparent in the purity and loftiness of the morality it inculcates, than in the superiority of the truths it reveals. It is intensely practical in its teaching and aim. It is not like a glow of light that irradiates the external character for a time; it is an inward radiance that cannot help making itself visible in the outer life. It is not a sentiment; it is a principle. The moral precepts of Christianity can be appreciated and obeyed only by the soul that has become thoroughly possessed by the Christian spirit. Each precept in these verses may be fittingly used as the homiletical heading of a distinct paragraph.
I. Warn them that are unruly.—The unruly are those who, like disorderly soldiers, break their ranks, and become idle, dissolute, and worthless in their lives. This disorderliness was a besetting sin of the primitive Churches, not excepting the Thessalonian. Many of them, entertaining false ideas about the nearness of Christ’s second coming, became indifferent to the ordinary work of life, and sank into listlessness and apathy, and even worse. Says the proverb, “An idle brain is the devil’s workshop,” and when a man is not diligently employed in some healthy and vigorous occupation, he is apt, notwithstanding his Christian profession, to become an instrument of evil and a disturber of the Church, the peace of which he is pledged to maintain. It is difficult to pin some people down to do a bit of fair and honest work. They are full of schemes and suggestions for other people to carry out; they lay down the line of conduct with the utmost precision, but never themselves illustrate the easiness or difficulty of keeping on the line; they make laws and regulations which they never dream of observing themselves, and are for ever finding fault that other people do not observe them. These are the restless gipsies of the Church, the pests of every Christian community into which they intrude, the mischief-makers and busybodies in other people’s matters. Warn such. Admonish gently at first, putting them in mind of their duty. It is the fault of many to limit admonitions to gross and grievous sins; but in these cases warning often comes too late. If admonition in the earlier stage is not effectual, then proceed to sharper and more faithful reproof. If that is unavailing, besitate not to take more summary measures—separate yourselves from their society.
II. Comfort the feeble-minded.—More correctly—encourage the faint-hearted. The reference is not to the intellectually weak, but to such as faint in the day of adversity, or are ready to fall away before the prospect of persecution and suffering (1Th_2:14), or who are disheartened and desponding in consequence of the loss of friends (1Th_4:13). It may also include those who are perplexed with constant doubt and apprehension as to their spiritual condition, and who through fear are all their lifetime subject to bondage. There are some people so weighed down with a sense of modesty as to incapacitate them from using the abilities they certainly possess, though underneath all this modesty there may be the pride of thinking themselves better able to judge of themselves and their abilities than anybody else. Others, again, are so oppressed with the inveteracy of sin, that they despair of gaining the victory over it, and give up all endeavours. These need encouraging with the promises of God, and with the lessons and examples furnished by experience. Heart-courage is what the faint-hearted require.
III. Support the weak.—A man may be weak in judgment or weak in practice. There may be lack of information as to certain great truths necessary to be believed and stoutly maintained, or lack of capacity in clearly understanding and grasping those truths. Such was the condition of many in the apostle’s day, who, not apprehending the complete abrogation of the Mosaic law, and thinking they were still conscientiously bound to observe ordinances, were weak in faith. Some linger for years in the misty borderland between doubt and certainty, with all its enfeebling and poisonous malaria—ever learning, but never coming to a knowledge of the truth. Defective faith implies defective practice. Support such with the moral influence of our sympathy, our prayers, our counsel, our example. While not countenancing their sins, we may bear or prop them up by judiciously commending in them that which is good, by not too severely condemning them in the practice of things indifferent (1Co_9:20), and by striving to rectify their errors with all gentleness and fidelity.
IV. Be patient toward all men.—Not only toward the weak, the fainthearted, and the disorderly, but toward all men—the most wayward and perverse, the bitterest enemies and persecutors. Consider the patience of God towards ourselves, while for years we refused His calls and despised His admonitions; and let us strive to imitate His longsuffering and kindness. Lack of present success is no warrant to any to cease from obvious duties, and leave things to drift into hopeless entanglement and ruin. The triumphs of genius in art, science, and literature are triumphs of patience.
V. See that none renders evil for evil unto any man.—Retaliation betrays a weak, ignoble, and cruel disposition. Pagan morality went so far as to forbid only the unprovoked injuring of others, and it is not without noble examples of the exercise of a spirit of forgiveness.
“Exalted Socrates, divinely brave,
Injured he fell, and dying, he forgave;
Too noble for revenge, which still we find
The weakest frailty of a feeble mind.”
The Jews prostituted to purposes of private revenge the laws which were intended to administer equitable retributions between man and man. It is Christianity alone that teaches man to bear personal injuries without retaliation. “Hath any wronged thee?” says Quarles; “be bravely avenged—slight it, and the work is begun; forgive it, and it is finished. He is below himself that is not above an injury.” Public wrongs the public law will avenge; and the final recompense for all wrong, private and public, must be left to the infallible Judge of all (Rom_12:19-20).
VI. But ever follow that which is good, both among yourselves and to all men.—The noblest retaliation is that of good for evil. In the worst character there is some element of goodness, that may call out the desire to do good towards it. Our beneficence should be as large as an enemy’s malice (Mat_5:44-45). That which is good is not always that which is pleasing to the objects of our benevolence, nor is it always pleasing to ourselves. Goodness should be sought for its own sake, and sought with increasing earnestness and perseverance, as the hunter seeks his prey. It is the great aim and business of life. Goodness is essentially diffusive; it delights in multiplying itself in others. It is undeterred by provocation; it conquers the most virulent opposition.
Lessons.—
1. The preceptive morality of Christianity is a signal evidence of its transcendent glory.
2. Practice is more potent than precept.
3. The Christian spirit is the root of genuine goodness.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain And we exhort you, brethren, admonish the disorderly, encourage…
And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all . [The word "disorderly" describes the soldier who does not remain in the ranks; it is the following out of the military figure introduced at verse 8. The whole is an admonition against a too strictly disciplinarian spirit. The disorderly are not to be too hastily considered apostates, nor are the fainthearted to be regarded as cowards, nor the weak called backsliders, nor are any to be hastily cast out; but the church, being slow to condemn, is to bear with offenders, and seek to reclaim them.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:14 The responsibility for the moral progress of the…
5:14 The responsibility for the moral progress of the congregation does not rest solely with the leaders (4:18; 5:11). Paul urged the church to warn those who are lazy, that is, those who were “disorderly,” and who did not live by the apostles’ instructions (see 2 Thes 3:6-15). • Take tender care of those who are weak, or those who have no economic or social power. Greek society denigrated the weak. • Instead of being irritable, believers should be patient in their relationships (Gal 5:23; Eph 4:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.