Saint Paul writes to the Corinthians: 'Submit yourselves to such,' that is, to those who have given themselves to the service of the saints, and 'recognize such men' (1 Cor 16:15-16, 18).
'Esteem them very highly in love.' In this form the Apostle's word obliges the flock only to love the pastors exceedingly, because of the love which they themselves show toward them, laboring for their salvation.
It is as though he says: know them and obey them, but not from fear. Obey them from love, of which they are fully worthy.
But if we take into account the Greek word corresponding to the Russian 'esteem,' ηγεισθαι, meaning 'regard' or 'honor,' it becomes clear that the Apostle also commands high reverence toward them.
'Count them worthy of great honor, rendered with sincere affection' (Theodoret). In the Syriac Bible this passage is translated in just this way: let them be honored by you with the fullest love.
Thus three duties rest upon the flock in relation to the pastors: to acknowledge their authority over them, to be ready to obey them in all things, and deeply to honor and love them.
All this is for their work, for the labor of service to the saints, for their presiding and intercession, and for their admonition and guidance. In other words, it is because they watch over your souls (Heb 13:17).
The Apostle only lists the works of the pastors, but concerning the duty of the flock he gives a commandment. Although he says, 'we ask,' he uses for this request a word that also has the force of a strict exhortation: ερωτωμεν.
Nevertheless, one cannot confidently suppose that the Thessalonians were defective in this regard. Rather, he does this to prevent disorder, since the proper relations of the flock to the pastors can most easily be disturbed.
Saint Chrysostom understands it this way: 'A superior necessarily has many reasons to grieve others. Physicians are often compelled to grieve the sick by preparing food and medicine for them, things which are not at all pleasant, although they bring great benefit. Fathers also are often stern in their dealings with their sons. So too are teachers, and even much more. Whoever is reproved and rebuked, whatever kind of man he may be, generally feels vexation instead of gratitude. The same will be true of one to whom we address counsel, admonition, and entreaty. For this reason Saint Paul reminds them of this in various places. In the Epistle to Timothy he writes: Let the presbyters who rule well be counted worthy of double honor (1 Tim 5:17). In the Epistle to the Hebrews he says: Obey your leaders and submit to them (Heb 13:17). And again: We ask you, brethren, to know those who labor among you, and who preside over you in the Lord, and admonish you. Since he had said just before, edify one another (verse 11), he added these words so that they would not conclude that he was raising them themselves to the dignity of teachers.'
Then Saint Chrysostom explains how lawful this demand of the holy Apostle is: 'If someone intercedes for you before a man, you do everything for him and express full gratitude to him. But this man, the priest, intercedes for you before God. Will you not feel gratitude toward him? But how, you say, does he intercede? By praying for you, by giving you the spiritual gift communicated through Baptism, by watching over you, teaching you, and admonishing you. If you call him at midnight, he comes. Let no one resist. Let no one contradict. Whoever loves Christ will love the priest, whatever he may be, because through him he was counted worthy of the dread Mysteries. Tell me, if you wished to see the royal chambers, everywhere gleaming with gold and shining with precious stones, and found a man who had their keys, and at your request he immediately opened them and let you enter, would you not prefer him to all? Would you not love him as your own eyes? Would you not kiss him? But this man, the priest, has opened heaven to you, and you do not love or honor him? Therefore, if you love Christ and if you love the kingdom of heaven, then respect those through whom you will receive it.'
A heartfelt union with the pastors is the first foundation for the standing of Christian communities. The second is the living union of all Christians with one another, expressed in common peace.
Therefore, after speaking of the first, the Apostle adds: 'Be at peace among yourselves.' Be peaceful with one another.
Under a pastorate that is honored and loved, mutual common peace makes many into one body, ordered and strong.
'Be at peace among yourselves,' εν εαυτοις, may also have this meaning: let each of you be peaceful within himself, at peace with God and with conscience. Let him be peaceful in thoughts, feelings, and dispositions, not allowing falsehood, unbelief, passions, and impulses to disturb his inner peace.
This is not contrary to the first understanding, but is presupposed by it. Whoever is not peaceful within himself will have difficulty preserving peace outwardly. All violations of peace with others have their beginning in inward lack of peace.
Conversely, what can compel one who is inwardly peaceful to violate outward peace? Moreover, when commanding mutual peace, the Apostle certainly wished to impress upon them that all should have peace among themselves not outwardly only, but also from the heart.
Therefore he requires peace with others, but not apart from peace within oneself.
In some manuscripts, instead of 'among yourselves,' there stands 'in them,' that is, in the pastors. In that case the thought is either this: be peaceful in relation to them, that is, with them. Or it is this: be peaceful among yourselves under their influence, guidance, and oversight.
The latter is closer to the course of the discourse. Subordination and being under pastors are a safeguard of mutual peace. When subordination weakens, the mutual union is dissolved and every disorder arises.
Yet the first meaning is not inappropriate. Earlier the Apostle said that they should know, honor, and love the pastors. Now he adds: take care not to disturb peace with them when they begin to rebuke you for something and admonish you.
'You see,' says Oecumenius, 'how he foresaw the possibility that displeasure toward the teachers might arise. By rebuking what is bad and restraining from evil, they bring hostility upon themselves, even though the duty to love them rests upon all.'
Theophylact gives a new shade to this thought, saying: 'One must be at peace with them, that is, with the pastors, and not only in outward appearance, but within oneself.'
It is very likely that the occasion for such wording was the reading of Saint Chrysostom's text, where it stands: be at peace among yourselves in them.
Therefore one may say that whoever sees in the Apostle's word a commandment concerning peace in every respect will not err. It is a commandment concerning peace with pastors, and, under their guidance and oversight, concerning peace among yourselves and within yourselves.
THEOSIS