That you esteem them more abundantly in charity, for their work’s sake. Have peace with them.

“"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 to esteem them very highly,.... Or, as the Ethiopic version renders it, "honour them abundantly"; for such are worthy of double honour, and to be had in reputation; they should be honourably thought of, and be high in the affections of the saints, who should esteem them better than themselves, or others in the community; and should be spoke well of, and their characters vindicated from the reproach and obloquy of others; and should be spoke respectfully to, and be honourably done by; should be provided for with an honourable maintenance, which is part of the double honour due to them in Ti1 5:17 and this should be in love; not in fear, nor in hypocrisy and dissimulation; not in word and in tongue only, but from the heart and real affection: the Syriac version renders it, "that they be esteemed by you with more abundant love"; with an increasing love, or with greater love than is shown to the brethren in common, or to private members: and that for their works' sake; for the sake of the work of the ministry, which is a good work as well as honourable; is beneficial to the souls of men, and is for the glory of God, being diligently and faithfully performed by them; on which account they are to be valued, and not for an empty title without labour. And be at peace among yourselves. The Vulgate Latin version reads, "with them"; and so the Syriac version, connecting the former clause with this, "for their works' sake have peace with them"; that is, with the ministers of the word; do not disagree with them upon every trivial occasion, or make them offenders for a word; keep up a good understanding, and cultivate love and friendship with them; "embrace them with brotherly love", as the Ethiopic version renders the words, understanding them also as relating to ministers; a difference with them is of bad consequence, and must render their ministry greatly useless and unprofitable to those who differ with them, as well as render them very uncomfortable and unfit for it. The Arabic version renders it, "in yourselves"; as referring to internal peace in their own souls, which they should be concerned for; and which only is attained to, enjoyed, and preserved, by looking to the blood, righteousness, and sacrifice of Christ: or else it may regard peace among themselves, and with one another as brethren, and as members of the same church; which as it is for their credit and reputation without doors, and for their comfort, delight, and pleasure within, in their church state and fellowship, so it tends to make the ministers of the Gospel more easy and comfortable in their work: thus the words, considered in this sense, have still a relation to them.”

“Esteem them very highly in love - Christian ministers, who preach the whole truth, and labor in the word and doctrine, are entitled to more than respect; the apostle commands them to be esteemed ὑπερεκπερισσου, abundantly, and superabundantly; and this is to be done in love; and as men delight to serve those whom they love, it necessarily follows that they should provide for them, and see that they want neither the necessaries nor conveniences of life; I do not say comforts, though these also should be furnished; but of these the genuine messengers of Christ are frequently destitute. However, they should have food, raiment, and lodging for themselves and their household. This they ought to have for their work's sake; those who do not work should not eat. As ministers of Christ, such as labor not are unworthy either of respect or support.”

“very highly--Greek, "exceeding abundantly." for their work's sake--The high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word "work," teaches ministers that, while claiming the reverence due to their office, it is not a sinecure, but a "work"; compare "labor" (even to weariness: so the Greek), Th1 5:12. be at peace among yourselves--The "and" is not in the original. Let there not only be peace between ministers and their flocks, but also no party rivalries among yourselves, one contending in behalf of some one favorite minister, another in behalf of another (Mar 9:50; Co1 1:12; Co1 4:6).”