And we beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you:

“"But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves." For Christ indeed has subjected them with so strict a necessity, that He says, "The Scribes and the Pharisees sit on Moses' seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works." (Matt. xxiii. 2, 3) And since he had said, "build each other up," lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. "Them that labor among you," he says, "and are over you in the Lord, and admonish you." And how, he says, is it not absurd? If a man stand up for thee before a man, thou doest anything, thou confessest thyself much indebted; but he stands up for thee before God, and thou dost not own the favor. And how does he stand up for me? thou sayest. Because he prays for thee, because he ministers to thee the spiritual gift that is by Baptism, he visits, he advises and admonishes thee, he comes at midnight if thou callest for him; he is nothing else than the constant subject of thy mouth, and he bears thy injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church. "And to esteem them," he says, "exceeding highly in love for their work's sake; be at peace with them." Seest thou how well he is aware that unpleasant feelings arise? He does not merely say "love," but "very highly," as children love their fathers. For through them ye were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you.”

“Above he corrected what needed correcting among them; here he admonishes them for the future, and first he sets down the admonition; second, the prayer, at the place "but God himself." Now these two are necessary for us. For since the good things we do are from free will, man therefore needs admonition, and since they are also from grace, he needs prayer. Concerning the first he does two things: first he exhorts them to prepare themselves for the future judgment; second he shows the manner of preparing, at the place "wherefore comfort." Again, the first part divides into two: first he shows what the condition of the future judgment is; second, how they should prepare themselves for it, at the place "therefore let us not sleep." Likewise the first divides into two: first he sets forth the condition of the future judgment; second he explains it, at the place "for when." Likewise, first he sets at rest their anxiety concerning knowledge of the future coming; second he shows what they do know concerning it, at the place "for you yourselves." He says therefore: it was necessary that I write about the aforesaid matters, because you needed it. But concerning the times, namely summer, winter, or rather, what the future times would be, it was not necessary, because some of these things are reserved to the divine knowledge alone. Matthew 24:36 and Mark 13:32: of that day or hour no one knows, neither the angels in heaven, nor the Son, but the Father, etc. Acts 1:7: it is not for you to know the times or the moments, etc. Ecclesiastes 7:1: what need is there for man to seek things greater than himself, since he does not know what is of use to him in life, in the number of the days of his life? etc. And therefore this was not necessary to write, because that which is to be known, you know, namely that the day of the Lord is as a thief in the night, etc. Now all days are the Lord's. Psalm 118:91: by your ordinance the days continue. But this day is especially the Lord's, because in all things he does his own will, which is fulfilled in the good, who are brought to the end foreknown by God, namely, salvation. 1 Timothy 2:4: he wills all men to be saved, etc. In the wicked, because they will be punished. Psalm 74:3: when I shall have taken the time, I will judge according to justice. This day will come like a thief, that is, without premeditation. Luke 13:36: if the father of the household knew at what hour the thief would come, etc. 2 Peter 3:10: the day of the Lord will come like a thief. Apocalypse 3:3: I will come to you as a thief. But how is the day said to come in the night? One must know that both are true: for it comes in the day on account of the manifestation of hearts — 1 Corinthians 4:5: until the Lord comes, who will both bring to light the hidden things of darkness, and manifest the counsels of hearts — but in the night on account of uncertainty. Matthew 25:6: at midnight a cry was made: behold, the bridegroom comes, etc. For it is uncertain at what hour it will be. Then, when he says "for when they shall have said," he explains what he had said, first as regards the wicked; second as regards the good, at the place "but you." Concerning the first he does two things: first he describes the presumption of the wicked; second, the danger of delay. He says therefore: it will come like a thief, because unforeseen. For when they shall have said "peace," as regards present things, that is, while they live tranquilly, thus they are deceived. Wisdom 14:22: living in the great war of ignorance, they call so many and such great evils peace. And "security," as regards future things. Luke 12:19: my soul, you have many goods laid up for many years; rest, eat, drink, and feast. But against this, Luke 21:26: men withering away for fear and expectation of the things that shall come upon the whole world, etc. Therefore there is no security. The solution is twofold. One is Augustine's, which is this: at that time there will be some who are good, and they will be afflicted, will mourn, and will wait; and of this it is said, Luke 21:26: "withering away" from the lack of pleasures and the abundance of evils, etc., but among the wicked there will be peace and security. The other solution is given in the Gloss. Then, when he says "then sudden," he describes the danger under four points. First, because it is sudden, at the place "sudden." Isaiah 30:13: suddenly, when it is not looked for, its destruction shall come. Second, because it is deadly, at the place "destruction." Job 18:14: let destruction trample over him as a king, etc. Third, because it is afflictive, at the place "sorrow." Psalm 47:7: there, pains as of a woman in labor, etc. Fourth, because it is inescapable, at the place "and they shall not escape." Job 11:20: escape shall perish from them. From the wrath of God there is now escape to his mercy, but there it is not the time of mercy, but of justice. Then, when he says "but you," he explains what he had said as regards the good, and he does two things: first he excepts the good from the fellowship of the wicked; second he assigns the reason, at the place "for you are all." He says therefore: "you are not in darkness," because you have been enlightened by Christ concerning that day, and therefore it is not unforeseen by you. John 8:12: he who follows me does not walk in darkness, but shall have the light of life. And the reason for this is at the place: "for you are all children of light." For he asserts that they are children of light and of the day. Now some are called children of a thing in Scripture on account of an abundance in that thing. Isaiah 5:1: in a horn, a son of oil, that is, having much oil. Those, therefore, who partake much of the day and of light are called their children. This light is the faith of Christ. John 8:12: I am the light of the world, etc. John 12:36: believe in the light, that you may be children of light. Likewise, of the day. For just as day comes to be from light, so from the faith of Christ comes day, namely, the honesty of good works. Romans 13:12: the night is passed, etc. And therefore "we are" not "children of the night," that is, of unbelief, "nor of darkness," that is, of sins. Romans 13:12: let us therefore cast off from us the works of darkness, etc. Then, when he says "therefore let us not sleep," etc., he shows how they should prepare themselves for that coming, first, how, through the requital of evil deeds; second, through the observance of good deeds, at the place "having put on." Concerning the first he does two things: first he sets down the admonition, second its reason, at the place "for they who sleep." He says therefore: since the day of the Lord is like a thief — Luke 12:39: if the father of the household knew at what hour the thief would come, he would certainly watch — therefore you, since you know, should watch. Hence he says "therefore let us not sleep," with the sleep of sin. Ephesians 5:14: rise, you who sleep, and arise from the dead. Likewise, nor with the sleep of laziness. Proverbs 6:9: how long will you sleep, O sluggard? etc. But "let us watch," through diligence. Matthew 24:42: watch therefore, etc. And for this it is necessary that "we be sober," so that both body and mind be sober, that is, not occupied with pleasures and the cares of the world. Luke 21:34: take heed to yourselves, lest perhaps your hearts be weighed down with surfeiting and drunkenness. 1 Peter 5:8: be sober, and watch. Now the reason for this is drawn from the fitness of the time: because those who sleep, or are drunk, do so at night. But we are not in the night. Therefore, etc. He says therefore, "for they who sleep, sleep in the night," that is, they assign the time of night to rest, but the day to work. Psalm 103:22: the sun arose, and they gathered together, and they shall be laid down in their dens. And again there, 23: man shall go forth to his work, and to his labor until the evening. Likewise, some abstain from wine in the day on account of business to be carried out, but at night they do not care so much. Job 24:15: the eye of the adulterer watches for darkness. Sleep, therefore, and drunkenness befit the night, because, occupied by the night of unbelief and the darkness of sins, they are drunk, having, through love of present things, no hope of future things. Ephesians 4:19: who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness, unto covetousness, etc. But "we who are of the day," that is, belonging to the day of honesty and faith, "let us be sober." Romans 13:13: let us walk honestly, as in the day. Then, when he says "having put on," etc., he shows how they should prepare themselves through good things; and first he sets down the general admonition; second, the special, at the place "wherefore." Likewise the first divides into two: first he sets down the admonition itself; second, its reason, at the place "for God has not appointed." Now there are in man two principal members, which are accustomed to be protected in wars, namely the heart, which is the principle of life, and the head, namely the principle of outward motion, from which come the senses, and in some manner the nerves. And the heart is protected by the breastplate, the head by the helmet. The spiritual life in us is Christ, through whom the soul lives, and the Lord dwells in us through faith. Ephesians 3:17: that Christ may dwell through faith in your hearts. He dwells also through charity — 1 John 4:16: he who abides in charity abides in God, and God in him — which charity informs faith. And therefore we ought to have faith and charity. Hence he says "the breastplate of faith and charity," because it protects the vital parts, and "the helmet," "the hope of salvation," which is the principle of spiritual motion, which comes from the intention of the end, which we hope to attain. Then, when he says "for God has not appointed us," he shows the reason for how this works in us. And first from the divine preordination, second from the grace of Christ, third he shows the manner of attaining salvation. He says therefore "for he has not appointed," that is, he has not ordained. John 15:16: I have appointed you, namely the saints, that you should go, etc. God has not appointed us "unto wrath," that is, to this end, that we should incur his wrath. Wisdom 1:13: God did not make death. Ezekiel 18:23: is it my will that the wicked man should die? says the Lord God, etc. But "unto the acquisition," that is, that we should acquire salvation. Matthew 11:12: the kingdom of heaven suffers violence, and the violent bear it away. 1 Peter 2:9: you are a chosen generation, a royal priesthood, etc. And this through the grace of Christ, therefore he says "through our Lord," etc. Acts 4:12: there is no other name under heaven given to men, whereby we must be saved. "Who died for us," that is, he saved us, by dying for us. 1 Peter 3:18: the just died for the unjust, that he might offer us to God, being indeed put to death in the flesh, but brought to life in the spirit. And the manner of attaining is that Christ taught us by working our salvation, and this by dying and rising again. Romans 4:25: he was delivered up for our sins, and rose again for our justification. And therefore he says "whether we watch, or sleep, we should live together with him." Romans 14:8: whether we live, or whether we die, we are the Lord's. Then, when he says "wherefore," he teaches us how we should prepare ourselves as regards the special conditions of persons. And concerning this he does three things: first he shows how they ought to behave toward equals; second, how subjects should behave toward their superior, at the place "and we beseech you"; third, how superiors should behave toward subjects, at the place "and we beseech you." Now we owe to equals comfort in adversities; hence he says "comfort one another." Likewise, edification in examples; hence he says "and edify," etc. Romans 14:19: let us keep the things that are of edification, one toward another. Now subjects owe to their superiors, first, recognition of benefits, second, charity, third, peace. Hence "that you know," that is, that you recognize their benefits. Hebrews, last chapter: remember your prelates, etc. You should know, I say, first, on their part, because they bear the greatest labor for you. Hence he says "those who labor among you," for your good. 2 Timothy 2:3: labor as a good soldier of Christ, etc. Second, on the part of God. And therefore reverence is to be shown to them as to God. Hence he says "and are over you in the Lord," that is, in the place of the Lord. 2 Corinthians 2:10: if I have forgiven anything, to you, in the person of Christ. Third, on your part, because they are useful to you. Hence he says: "and admonish you," that you may have, etc. Therefore, second, you owe them charity "more abundantly," that is, above others. Third, peace, on account of their work. But certain people act against this. Amos 5:10: they have hated him that rebuketh in the gate, etc. Ecclesiasticus 19:5: he who hates correction, his life shall be shortened. But you, keep peace on account of the work of correction, which properly pertains to their office. Psalm 119:7: when I spoke to them, they fought against me without cause.”

“And we beseech you, brethren,.... Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in an imperious and authoritative manner, but by way of entreaty, with great humility and strong affection: know them that labour among you; who were not non-residents, but were upon the spot with them; and where indeed should pastors be, but with their flocks? and husbandmen and vinedressers, but in their fields and vineyards? and stewards, but in the families where they are placed? and parents, but with their children? nor were they loiterers in the vineyard, or slothful servants, and idle shepherds, but labourers; who laboured in the word and doctrine; gave up themselves to meditation, reading, and prayer; laboured hard in private, to find out the meaning of the word of God; and studied to show themselves workmen, that need not be ashamed; and preached the word in season and out of season; faithfully dispensed all ordinances, and diligently performed the duties of their office; and were willing to spend and be spent, for the glory of Christ, and the good of souls, and earnestly contended for the faith of the Gospel; and all this they did, as among them, so for them, for their spiritual good and welfare: some render the words, "in you"; they laboured in teaching, instructing, and admonishing them; they laboured to enlighten their understandings, to inform their judgments, to raise their affections, and to bring their wills to a resignation to the will of God; to refresh their memories with Gospel truths; to strengthen their faith, encourage their hope, and draw out their love to God and Christ, and the brethren: and what the apostle directs them to, as their duty towards these persons, is to "know" them; that is, not to learn their names, and know their persons, who they were; for they could not but know them in this sense, since they dwelt and laboured among them, and were continually employed in instructing them; but that they would make themselves known to them, and converse freely and familiarly with them, that so they might know the state of their souls, and be better able to speak a word in season to them; and that they would take notice of them, show respect to them, and an affection for them; acknowledge them as their pastors, and account of them as stewards of the mysteries of God, and own them as ministers of Christ; and reckon them as blessings to them, and acknowledge the same with thankfulness; and obey them, and submit unto them in the ministry of the word and ordinances, and to their counsel and advice, so far as is agreeable to the word of God: the Arabic version renders it, "that ye may know the dignity of them that labour among you"; and so conduct and behave towards them accordingly: and are over you in the Lord; are set in the highest place in the church, and bear the highest office there; have the presidency and government in it, and go before the saints, and guide and direct them in matters both of doctrine and practice, being ensamples to the flock; the Syriac version renders it, "and stand before you"; ministering unto you in holy things, being servants to you for Jesus' sake: and this "in the Lord"; or by the Lord; for they did not take this honour to themselves, nor were they appointed by men, but they were made able ministers of the word by God; received their gifts qualifying them for this work from Christ, and were placed as overseers of the church by the Holy Ghost: and it was only in things pertaining to the Lord that they were over them; not in things civil, which distinguishes them from civil magistrates; nor in things secular and worldly, they had nothing to do in their families, to preside there, or with their worldly concerns, only in the church of Christ, and in things pertaining to their spiritual welfare; and though they were over them, yet under Christ, and in subjection to him, as their Lord and King; governing not in an arbitrary and tyrannical way, lording it over God's heritage, usurping a dominion over the faith of men, coining new doctrines, and making new laws; but according to the word of God, and laws of Christ, in the fear of the Lord, and with a view to the glory of God, and in love to souls: hence the Arabic version renders it, in the love of the Lord; the phrase, "in the Lord", is omitted in the Syriac version: and admonish you; or instruct you, put into your minds good and wholesome things, and put you in mind of the doctrines of the Gospel, of the duties of religion, of former experiences; and give warning of sin and danger, and reprove and rebuke with faithfulness; and as the case requires, either in public or private, and with sharpness or tenderness.”

“Know them - Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See on Joh 1:10 (note). Them which labor among you - The words τους κοπιωντας have appeared to some as expressing those who had labored among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προΐσταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.”

“beseech--"Exhort" is the expression in Th1 5:14; here, "we beseech you," as if it were a personal favor (Paul making the cause of the Thessalonian presbyters, as it were, his own). know--to have a regard and respect for. Recognize their office, and treat them accordingly (compare Co1 16:18) with reverence and with liberality in supplying their needs (Ti1 5:17). The Thessalonian Church having been newly planted, the ministers were necessarily novices (Ti1 3:6), which may have been in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders in every Church soon after its establishment (Act 14:23). them which labour . . . are over . . . admonish you--not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labor" expresses their laborious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," that is, overseers, Phi 1:1, "them that have rule over you," literally, leaders, Heb 13:17; "pastors," literally, shepherds, Eph 4:11); "admonish you," one of their leading functions; the Greek is "put in mind," implying not arbitrary authority, but gentle, though faithful, admonition (Ti2 2:14, Ti2 2:24-25; Pe1 5:3). in the Lord--Their presidency over you is in divine things; not in worldly affairs, but in things appertaining to the Lord.”