But to whom does the holy Apostle address his words? To the brethren, to the whole body of the Church of Thessalonica, and in its person to all Christians.
Mutual edification, mutual support in the Christian life, and mutual correction are commanded by the Apostle in other epistles as well (Rom 15:14; Col 3:13, 16; Heb 3:13; 10:24).
This, however, does not remove the primary duty of pastors to fulfill everything prescribed here. Moreover, in the Church of God everything must proceed decently and in order.
Therefore one cannot think that the Apostle intended to leave these lofty works of brotherly spiritual love to arbitrary choice. Not everyone may be capable of them. They could not, and cannot, be carried out fruitfully without the direction and guidance of pastors.
Rather, one should suppose that the commandment is given to the whole Church. The fulfillment of this commandment falls upon the pastors, and under their guidance also upon others who have advanced further in the Christian life.
Saint Chrysostom, and after him Oecumenius and Theophylact, suppose that the Apostle’s words here are addressed to pastors. Yet they do not deny that it is not only fitting, but sometimes necessary, to admonish and edify one another. This is evident from their thoughts on this verse.
“Admonish the disorderly.” “By the disorderly,” says the Apostle, “he means those who act against the will of God” (Chrysostom). They “act not according to the order instituted by God” (Theodoret and Oecumenius). “God has assigned to each his own order; whoever transgresses it is disorderly” (Theophylact).
These are the same persons whom the Apostle, in the second epistle, called those who walk disorderly, not according to the tradition which they received from us, and also those who do nothing, but walk disorderly (2 Thess 3:6, 11).
In general, these are people who neglect their duty. By their disorderly conduct they disturb the common peace and quiet, and shame the Christian community before non-Christians.
“The order of the Church is more harmonious than that of an army. Therefore the reviler is disorderly, the drunkard is disorderly, the covetous man is disorderly, and all who sin are disorderly. Since they do not march in order within the ranks, but in confusion, they disrupt the ranks” (Chrysostom).
The Apostle commands that they be admonished. This means “not to reproach them with severity and arrogance, but with condescension and meekness. For the one who is sharply reproached becomes hardened, grows more insolent, and despises the rebukes. Therefore, through exhortation, the remedy must be made pleasant” (Chrysostom). They must be persuaded to understand how inconsistent their conduct is with their calling, and to amend themselves.
“Comfort the fainthearted.” “The fainthearted man is one whose spirit falls because of unpleasant events, misfortunes, oppression, persecutions and deprivation, sorrows and illnesses. Fainthearted is the one who cannot endure insults. Fainthearted is the one who cannot endure temptations for Christ. He is precisely the one sown on the rock” (Chrysostom).
Since such a man is ready to fall away, the duty of love obliges everyone to support him. One must comfort and encourage him to patience by the great promises of blessings laid up for true Christians, who remain faithful to their calling despite sorrows.
The fainthearted, as Christians, already know all this. But in the hour of sorrow and faintheartedness, all the consoling Christian truths fall out of memory and heart. To revive them in consciousness and bring them close to the heart again is to point out the source of consolation and encouragement for those who are fainthearted.
“Uphold the weak.” The weak are both those who are weak in faith (Rom 14:1-2) and those whose conscience is weak (1 Cor 8:7, 11-12). They are weak in knowledge of the faith, in convictions, and in the rules of Christian life. They are ready either to fall away from the faith or to fall into sins.
The duty of love commands advanced and strong Christians to support such people. “Strengthen those who do not have unshakable faith” (Theodoret), “those who are weak in relation to it,” because weakness may occur in relation to faith also.
But see how he does not allow them to be despised. So also when writing elsewhere, he said: “Receive the one who is weak in faith” (Rom 14:1). Likewise in our bodies we do not allow a weak member to perish (Chrysostom).
Perhaps here are also meant those who, in cases of false accusation, cannot defend themselves, even though means exist for doing so. The Apostle commands that such people be defended, and that their righteous cause be supported by counsel, assistance, and intercession.
“Be patient toward all.” Whoever encounters unpleasantness and insults from another, yet does not allow himself to be moved against him into discord, anger, and hostile feelings, is patient. But whoever preserves an undisturbed peaceful disposition toward another, even when that person continues to act in ways that constantly shake such a disposition, is long-suffering.
In common life one cannot remain without collisions. By prescribing long-suffering, the Apostle forbids every feeling of displeasure against anyone because of this.
Since our soul is very quick to displeasure, the Apostle often urges the virtue of long-suffering (Eph 4:2; Col 3:12), pointing to its source in love (1 Cor 13:4).
By the words “toward all,” the Apostle means everyone from whom unpleasantness comes, or who causes difficulty. He does not have regard to that person’s faith, whether he is a believer or an unbeliever.
Do not look at who stirs up turmoil in the heart, but at the turmoil itself. Restore inner peace, so that you may prove strong in long-suffering.
Here also are meant all the persons just mentioned: the disorderly, the fainthearted, and the weak, perhaps chiefly them. The Apostle wishes to instill that one must act toward them with the patience of love, without any heat or irritation.
For those who desire to act beneficially toward others, this is “the most fitting quality, powerful to restrain even the most savage men” (Theodoret), “to conquer the most unyielding” (Oecumenius), and “to convert and shame even the most coarse and shameless man” (Chrysostom).
THEOSIS