1 Thessalonians 5:15Meaning & Commentary from the Church Fathers

Otherwise, even if God Himself spoke only to the human senses, using some creature subject to Him in human form, no preaching of truth would profit man.

This would be so whether He spoke to the bodily senses, or to senses like them, such as we have in dreams, if He did not influence and act upon the mind by inward grace.

Therefore, as for us, who cannot distinguish those predestined to salvation from those not predestined, we ought for this reason to desire that all be saved.

With stern admonition we must address all as healers, lest they themselves perish or destroy others.

It belongs to God to make this admonition profitable for those whom He Himself foreknew and predestined to be conformed to the image of His Son (Rom 8:29).

If we sometimes do not admonish out of fear that someone may perish because of the admonition, why should we not also admonish out of fear that someone may perish sooner because it is absent?

There is no deeper manifestation of love on our part than that to which the Apostle calls us, saying: "Admonish the disorderly, comfort the fainthearted, uphold the weak, be patient with all.

See that no one repays anyone evil for evil."

Because they are shallow in faith and weak in will, they can easily either fall away from the faith or fall into sins.

The Apostle commands that the first be admonished, the second comforted, and the third defended and supported, according to the moral condition of each of these three kinds of people.

Toward all without distinction, he commands a long-suffering, meek, and benevolent disposition.

Such are the means for preserving and supporting the moral order of life in Christian communities.

Chrysostom, and after him Oecumenius and Theophylact, suppose that the Apostle's speech here is addressed to pastors. Yet they do not deny that it is often fitting and necessary to admonish and edify one another mutually (Bishop Theophan).

Explaining whom we should understand by the disorderly, Chrysostom says: "The order of the Church is more orderly than military order. Therefore the reviler is disorderly, the covetous man, and all who sin.

Since they do not march in order, but in confusion, they disturb the ranks. They must not be rebuked with severity and arrogance, but with condescension and meekness.

For the one who is rebuked harshly becomes hardened, grows more insolent, and despises rebukes. Therefore, through exhortation, the medicine must be made pleasant.

The fainthearted man is one who loses heart because of troubles, misfortunes, oppression, persecutions and deprivations, sorrows and illnesses. The fainthearted man is one who does not bear temptations for Christ.

The 'weak' are weak in faith. In another place, writing, he said: 'Receive one who is weak in faith' (Rom 14:1).

The highest wisdom consists not only in not repaying evil for evil, but in repaying it with good. Truly, this is a kind of vengeance that brings great benefit both to you and to him, the enemy, if he is willing."

The Savior Himself said: "Love your enemies, bless those who curse you" (Mt 5:44; cf. 1 Pet 3:9; Rom 12:14).

Therefore, in the Apostle's command to be benevolent toward "all," one may see an indication of the same attitude toward pagans. By this especially they were struck and drawn to Christianity.

Our fallen nature is inclined to avenge itself, so much so that this has entered as though into natural right. The outward plausibility of vengeance, whose essence consists in rendering evil for evil, moved the holy Apostle to single out from the general circle of long-suffering those unpleasant things that provoke revenge. He did this in order to set everyone on guard against these especially unrighteous movements of an irritated heart.

It is difficult to restrain impulses of vexation, anger, and revenge. Therefore the Apostle places this virtue under common watchfulness: “See to it.” Of course, he also places it under the special watchfulness of those whose duty is to watch over all the moral and religious states of Christians.

Vengeance places a stain on the whole Christian community before the face of the pagans. Therefore it is justly laid upon all to see that it does not break forth. Let the meek and calm restrain and sober the hot-tempered.

By forbidding Christians vengeance, God takes vengeance upon Himself: “Vengeance is Mine, I will repay, says the Lord” (Rom 12:19). Christians themselves are permitted to avenge only by doing good: “If your enemy is hungry, feed him; if he thirsts, give him drink. For in doing this you will heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good” (Rom 12:20-21).

“But always pursue what is good both to one another and to all.” Apart from the context, this word of the Apostle commands not only that one always be ready to do good to others when the occasion appears, but also that one seek such occasions. One should, as it were, chase after them as after the most profitable prey.

In the context, however, the manner of action opposed to vengeance is indicated. The one who wants revenge searches for ways to do evil for evil. But you, he says, should not be concerned with that. Be concerned with how to do good instead of evil. Be concerned intensely and zealously, so that you will certainly attain this goal and thereby extinguish destructive enmity.

“The highest wisdom consists in not merely refusing to repay evil for evil, but in repaying it with good. Truly, this is a vengeance that brings great benefit both to you and to him, if he is willing” (Chrysostom).

This rule recalls the commandment of the Savior: “Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who abuse you and persecute you. Thus you may be sons of your Father who is in heaven, for He makes His sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous” (Mt 5:44-45).

Saint Peter also taught not to render evil for evil, or insult for insult, but on the contrary to bless (1 Pet 3:9). The Apostle Paul repeated the same instruction elsewhere: “Bless those who persecute you; bless, and do not curse. Repay no one evil for evil. Provide things good before all men” (Rom 12:14, 17).

The words “to one another and to all” either mean the same as “to the whole body of the Church and, in particular, to each Christian.” Or “to one another” means to Christian brethren, and “to all” means also to unbelievers (Chrysostom, Oecumenius, Theophylact).

This manner of acting toward offenders exalted Christians in the eyes of pagans more than beneficence itself. In beneficence the natural goodwill of the heart was satisfied. Here actions went against the heart. Unregenerate pagans could not understand this according to their principles. They marveled at it as something extraordinary, as indeed it is.