1 Thessalonians 5:14

Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί. But we exhort you, brothers. Upon the analysis suggested at the head of the section, ὑμᾶς is distinctive: the writers now speak to those spoken of in 1 Thessalonians 5:12 f., viz. the Church-officers; ἐνταῦθα πρὸς τοὺς ἄρχοντας διαλέγεται (Chrysostom). They need to be “encouraged” (see notes on παρακαλέω, 1 Thessalonians 2:12; 1 Thessalonians 4:1, and παράκλησις, 1 Thessalonians 2:3) to the duties imposed on them, while the Church is “asked” (see note, 1 Thessalonians 5:12) to pay them deference. Παρακαλέω is not often complemented by a sentence in direct narration; 1 Corinthians 4:16 and Acts 9:38 give instances of this.

Three classes needing special pastoral care at Thessalonica—or, on the other view of the connexion, a specially interested attention on the part of the Church—are οἱ ἄτακτοι, οἱ ὀλιγόψυχοι, and οἱ�—the unruly, the pusillanimous, and the weak. The first category the brethren are to admonish, the second to comfort, the third to hold to or help.

The attitude and disposition of the ἄτακτοι in this Church come to light in 2 Thessalonians 3:6 ff.—on which passage see the notes; see also Introd. pp. xxxi., xxxviii.; ch. 1 Thessalonians 4:11 f. already gave some hint of trouble of this sort. For νουθετεῖτε, see note to 1 Thessalonians 5:12 : the recurrence of this verb suggests that οἱ νουθετοῦντες of the former verse are the persons addressed in this; the disorder described in Ep. II. is of such a kind that those directing the business of the Church were bound to come into conflict with it. Ὀλιγόψυχος is a LXX word, used to render several Hebrew phrases denoting “broken in spirit” and the like (Isaiah 54:6; Isaiah 57:15, &c.). St Paul’s ὀλιγόψυχος is not therefore the μικρόψυχος of Aristotle (Nic. Eth. iv.7–9), the opposite of the latter’s μεγαλόψυχος—“the magnanimous, high-spirited man” so much commended by the philosophers; not generosity nor self-respect, but courage, confidence are wanting to him; ch. 1 Thessalonians 4:13 ff. illustrate this condition, and again 2 Thessalonians 2:2. On παραμυθέομαι, see note to 1 Thessalonians 2:11 above. Ἀντέχεσθαι uniformly means elsewhere “to hold by,” “cleave to” a person or thing (Matthew 6:24; Luke 16:13; Titus 1:9), and bears this sense here: “the feeble” are apt to be neglected, or even cast off, through contempt and impatience of the trouble they give; attaching oneself to them is the way to help them and give them strength; cf. the synon. ἀντιλαμβάνεσθαι, e.g. in Acts 20:35, ἐπιλαμβάνεσθαι in Hebrews 2:16. These ἀσθενεῖς are men “weak in faith” (Romans 14:1), not “the sick” (as in 1 Corinthians 11:30) or “weak” in worldly resources (Acts 20:35).

The ὀλιγόψυχοι and ἀσθενεῖς stand contrasted with the ἄτακτοι. The latter are overbold, and need to be checked; the former are despondent, and need stimulus and help. “Fainthearted” men think themselves “weak” when they are not so; encouragement may make them bold.

If the instructions of this verse apply to the προϊστάμενοι (see note on Παρακαλοῦμεν δὲ ὑμᾶς above), μακροθυμεῖτε πρὸς πάντας refers consequently to the body of the Church, in contrast with the three faulty classes already noticed; whereas εἰς πάντας in the next verse, contrasted with εἰς�, looks to the world outside. The duties of Church office require in him who exercises them good temper and patience all round (πρὸς πάντας), even where infirmity or disorder is not in question. The μακρόθυμος, longanimis, is the opposite of the ὀξύθυμος (short-tempered): μακροθυμία implies personal relationship—patience (on the part of God or man) toward the troubles and provocations arising in human intercourse; whereas ὑπομονή (1 Thessalonians 1:3, &c.) is a brave endurance of the ills of life generally, of trying things; see Trench’s Syn. § 53.