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12 And we beseech you. Here we have an admonition that is very necessary. For as the kingdom of God is lightly esteemed, or at least is not esteemed suitably to its dignity, there follows also from this, contempt of pious teachers. Now, the most of them, offended with this ingratitude, not so much because they see themselves despised, as because they infer from this, that honor is not rendered to their Lord, are rendered thereby more indifferent, and God also, on just grounds, inflicts vengeance upon the world, inasmuch as he deprives it of good ministers, ⁶⁰²⁶⁰²     “Fideles ministres de la parolle;” — “Faithful ministers of the word.” to whom it is ungrateful. Hence, it is not so much for the advantage of ministers as of the whole Church, that those who faithfully preside over it should be held in esteem. And it is for this reason that Paul is so careful to recommend them. To acknowledge means here to have regard or respect; but Paul intimates that the reason why less honor is shewn to teachers themselves than is befitting, is because their labor is not ordinarily taken into consideration.

We must observe, however, with what titles of distinction he honors pastors. In the first place, he says that they labor. From this it follows, that all idle bellies are excluded from the number of pastors. Farther, he expresses the kind of labor when he adds, those that admonish, or instruct, you. It is to no purpose, therefore, that any, that do not discharge the office of an instructor, glory in the name of pastors. The Pope, it is true, readily admits such persons into his catalogue, but the Spirit of God expunges them from his. As, however, they are held in contempt in the world, as has been said, he honors them at the same time, with the distinction of presidency.

Paul would have such as devote themselves to teaching, and preside with no other end in view than that of serving the Church, be held in no ordinary esteem. For he says literally — let them be more than abundantly honored, and not without good ground, for we must observe the reason that he adds immediately afterwards — on account of their work. Now, this work is the edification of the Church, the everlasting salvation of souls, the restoration of the world, and, in fine, the kingdom of God and Christ. The excellence and dignity of this work are inestimable: hence those whom God makes ministers in connection with so great a matter, ought to be held by us in great esteem. We may, however, infer from Paul’s words, that judgment is committed to the Church, that it may distinguish true pastors. ⁶⁰³⁶⁰³     “Et les ministres fideles;” — “And faithful ministers.” For to no purpose were these marks pointed out, if he did not mean that they should be taken notice of by believers. And while he commands that honor be given to those that labor, and to those that by teaching ⁶⁰⁴⁶⁰⁴     “Et admonestant;” — “And admonishing.” govern properly and faithfully, he assuredly does not bestow any honor upon those that are idle and wicked, nor does he mark them out as deserving of it.

Preside in the Lord. This seems to be added to denote spiritual government. For although kings and magistrates also preside by the appointment of God, yet as the Lord would have the government of the Church to be specially recognized as his, those that govern the Church in the name and by the commandment of Christ, are for this reason spoken of particularly as presiding in the Lord. We may, however, infer from this, how very remote those are from the rank of pastors and prelates who exercise a tyranny altogether opposed to Christ. Unquestionably, in order that any one may be ranked among lawful pastors, it is necessary that he should shew that he presides in the Lord, and has nothing apart from him. And what else is this, but that by pure doctrine he puts Christ in his own seat, that he may be the only Lord and Master?

13 With love. Others render it by love; for Paul says in love, which, according to the Hebrew idiom, is equivalent to by or with. I prefer, however, to explain it thus — as meaning that he exhorts them not merely to respect them, ⁶⁰⁵⁶⁰⁵     “De porter honneur aux fideles ministres;” — “To do honor to faithful ministers.” but also love them. For as the doctrine of the gospel is lovely, so it is befitting that the ministers of it should be loved. It were, however, rather stiff to speak of having in esteem by love, while the connecting together of love with honor suits well.

Be at peace. While this passage has various readings, even among the Greeks, I approve rather of the rendering which has been given by the old translator, and is followed by Erasmus — Pacem habete cum eis, vel colite — (Have or cultivate peace with them.) ⁶⁰⁶⁶⁰⁶     Wiclif (1380) renders as follows: “Haue ye pees with hem.” For Paul, in my opinion, had in view to oppose the artifices of Satan, who ceases not to use every endeavor to stir up either quarrels, or disagreements, or enmities, between people and pastor. Hence we see daily how pastors are hated by their Churches for some trivial reason, or for no reason whatever, because this desire for the cultivation of peace, which Paul recommends so strongly, is not exercised as it ought.

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 ⁶⁰⁷⁶⁰⁷     “The whole phraseology of this verse is military... ᾿Ατάκτους — 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.” —Dr. A. Clarke.—Ed 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.

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, ⁶⁰⁸⁶⁰⁸     “A l’ennuy qu’on conçoit aiseement en tels affaires;” — “To the irksomeness which one readily feels in such matters.” 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.

15 See that no one render evil for evil. As it is difficult to observe this precept, in consequence of the strong bent of our nature to revenge, he on this account bids us take care to be on our guard. For the word see denotes anxious care. Now, although he simply forbids us to strive with each other in the way of inflicting injuries, there can, nevertheless, be no doubt that he meant to condemn, at the same time, every disposition to do injury. For if it is unlawful to render evil for evil, every disposition to injure is culpable. This doctrine is peculiar to Christians — not to retaliate injuries, but to endure them patiently. And lest the Thessalonians should think that revenge was prohibited only towards their brethren, he expressly declares that they are to do evil to no one. For particular excuses are wont to be brought forward in some cases. “What! why should it be unlawful for me to avenge myself on one that is so worthless, so wicked, and so cruel?” But as vengeance is forbidden us in every case, without exception, however wicked the man that has injured us may be, we must refrain from inflicting injury.

But always follow benignity. By this last clause he teaches that we must not merely refrain from inflicting vengeance, when any one has injured us, but must cultivate beneficence towards all. For although he means that it should in the first instance be exercised among believers mutually, he afterwards extends it to all, however undeserving of it, that we may make it our aim to overcome evil with good, as he himself teaches elsewhere. (Romans 12:21) The first step, therefore, in the exercise of patience, is, not to revenge injuries; the second is, to bestow favors even upon enemies.

16 Rejoice always. I refer this to moderation of spirit, when the mind keeps itself in calmness under adversity, and does not give indulgence to grief. I accordingly connect together these three things — to rejoice always, to pray without ceasing, and to give thanks to God in all things. For when he recommends constant praying, he points out the way of rejoicing perpetually, for by this means we ask from God alleviation in connection with all our distresses. In like manner, in Philippians 4:4, having said,

Rejoice in the Lord always; again I say, Rejoice. Let your moderation be known to all. Be not anxious as to anything. The Lord is at hand.

He afterwards points out the means of this—

but in every prayer let your requests be made known to God, with giving of thanks.

In that passage, as we see, he presents as a source of joy a calm and composed mind, that is not unduly disturbed by injuries or adversities. But lest we should be borne down by grief, sorrow, anxiety, and fear, he bids us repose in the providence of God. And as doubts frequently obtrude themselves as to whether God cares for us, he also prescribes the remedy — that by prayer we disburden our anxieties, as it were, into his bosom, as David commands us to do in Psalm 37:5 and Psalm 55:22; and Peter also, after his example. (1 Peter 5:7.) As, however, we are unduly precipitate in our desires, he imposes a check upon them — that, while we desire what we are in need of, we at the same time do not cease to give thanks.

He observes, here, almost the same order, though in fewer words. For, in the first place, he would have us hold God’s benefits in such esteem, that the recognition of them and meditation upon them shall overcome all sorrow. And, unquestionably, if we consider what Christ has conferred upon us, there will be no bitterness of grief so intense as may not be alleviated, and give way to spiritual joy. For if this joy does not reign in us, the kingdom of God is at the same time banished from us, or we from it. ⁶⁰⁹⁶⁰⁹     “N’est point en nous, ou pour mieux dire, nous en sommes hors;” — “Is not in us, or as we may rather say, we are away from it.” And very ungrateful is that man to God, who does not set so high a value on the righteousness of Christ and the hope of eternal life, as to rejoice in the midst of sorrow. As, however, our minds are easily dispirited, until they give way to impatience, we must observe the remedy that he subjoins immediately afterwards. For on being cast down and laid low we are raised up again by prayers, because we lay upon God what burdened us. As, however, there are every day, nay, every moment, many things that may disturb our peace, and mar our joy, he for this reason bids us pray without ceasing. Now, as to this constancy in prayer, we have spoken of elsewhere. ⁶¹⁰⁶¹⁰     Our author probably refers here to what he has said on this subject when commenting on Ephesians 6:18. — Ed. Thanksgiving, as I have said, is added as a limitation. For many pray in such a manner, as at the same time to murmur against God, and fret themselves if he does not immediately gratify their wishes. But, on the contrary, it is befitting that our desires should be restrained in such a manner that, contented with what is given us, we always mingle thanksgiving with our desires. We may lawfully, it is true, ask, nay, sigh and lament, but it must be in such a way that the will of God is more acceptable to us than our own.

18 For this is the will of God — that is, according to Chrysostom’s opinion — that we give thanks. As for myself, I am of opinion that a more ample meaning is included under these terms — that God has such a disposition towards us in Christ, that even in our afflictions we have large occasion of thanksgiving. For what is fitter or more suitable for pacifying us, than when we learn that God embraces us in Christ so tenderly, that he turns to our advantage and welfare everything that befalls us? Let us, therefore, bear in mind, that this is a special remedy for correcting our impatience — to turn away our eyes from beholding present evils that torment us, and to direct our views to a consideration of a different nature — how God stands affected towards us in Christ.