BUT WE REQUEST OF YOU, BRETHREN THAT YOU APPRECIATE THOSE WHO DILIGENTLY LABOR AMONG YOU: Erotomen (1PPAI) de humas adelphoi, eidenai (RAN) tous kopiontas (PAPMPA) en humin: (1Co 16:18; Phil 2:19; He 13:7,17 ) (1Th 2:9; Mt 9:37,38; Lk 10:1,2,7; Jn 4:38; Acts 20:35; 1Co 3:9; 15:10; 1Co 16:16; 2Co 5:9; 6:1; 11:23; Ga 4:11; Phil 2:16; Col 1:29; 1Ti 5:17,18; 2Ti 2:6; Re 2:3)

Now in 1Thessalonians 5:12-22 Paul gives general instructions for the church, a section Denney subtitles "Rulers and ruled".

Pastor Ray Stedman sounds a serious warning in his introduction to this next section...

I heard a man say, "The most important thing in learning to relate to others is personal honesty. Once you learn to fake that," he added, "everything else is easy!" Many people, unfortunately, seem to follow that philosophy. Perhaps one of the most discouraging aspects of modern-day living is not so much the moral collapse of leaders, such as we have seen many examples of recently, but the low level of ethical behavior on the part of many Christians.

I do not understand what has happened to the Christian community. Believers who go regularly to church, and profess to believe the Bible, often seem to go along with practices of the world around them with hardly any consciousness that what they are doing is unbiblical and really wrong. They lie without hesitation. They evade paying their bills. They cheat on their taxes. They ignore needy people. They fail to keep appointments. They freeload shamelessly. They lose their tempers. They grow critical and caustic. They desert their mates. If the Apostle Paul were here he would be very concerned about this. To him, the mark of true Christian faith is that it changes everything you do and say. It affects every area of your life. A Christian may no longer act as he did before he came to Christ. This is very clear in the letters of the apostle. Every letter that he wrote ends with pointed, practical applications to daily situations of the truth that he had set out.

The letter of First Thessalonians is no exception. The closing verses of Chapter 5, to which we now come, are wonderfully practical guidelines on how to live Christianly, in three areas of life. First, how to act toward the leaders of a church; we do not say much about this at Peninsula Bible Church, but it is part of the record of the New Testament. Then, how to live with other believers, whether at home, at work, or wherever. And finally, how to live toward God and respond to the situations where he puts you. (Read the full message Loving Christianly)

Request (2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated.

In MacArthur's comments on this verse, he explains that erotao is...

a verb that means “to plead,” “implore,” or even “to beg.” Instead of coming across as authoritarian, intolerant, or overbearing, Paul gently corrected those struggling under this error. (MacArthur, John: 1 & 2 Thessalonians. Moody Press or Logos)

Webster says that request conveys the expression of desire to some person for something to be granted or done.

Erotao as noted above in some context means to put a query to someone or to seek information, and so to ask, inquire, question (Mt 19:71, Lk 22:68, Jn 1:25, 8:7, 9:21, 16:19, 30.) It is often used of questions asked Jesus, but it is also used of intercessory prayer, e.g.,

If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this.  (1Jn 5:16)

Erotao provides the most delicate and tender expression for prayer or request with the one asking and the one being asked being on an equal level, such as the Lord Jesus asking of the Father. And thus in the gospel of John erotao is used several times by Jesus in His prayer to His Father for those who belong to Him...

John 14:16 “I will ask the Father, and He will give you another Helper, that He may be with you forever;

John 17:9 “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours;

John 17:15 I do not ask You to take them out of the world, but to keep them from the evil one.

John 17:20 “I do not ask on behalf of these alone, but for those also who believe in Me through their word

NIDNTT writes that...

erotao is found in classic Greek from Homer onwards in the sense of ask, ask a question (in Homer and the best codices of Herodotus as eirotao). Eperotao occurs in secular Gk. from Herodotus, meaning to consult a person or to put a question. Later Greek used it technically for putting a formal question at a meeting or in the process of making a contract. It may even mean to accept the terms of a treaty. In religious contexts both verbs can mean to put a question to an oracle or to a god (Hdt., 1, 53, 1 and often; Inscriptions of Magnesia on the Meander, ed. O. Kern, 1900, 17, 12 f., 26, 36; SIG III3 1160, 1163, 1165). The noun eperotema can mean a question put to another person, to someone in authority for a formal, binding answer (SIG 856, 6, 2nd cent. A.D.). In the papyri (2nd cent. A.D.) the noun and the verb are used of an agreement pledged in a contract (Moulton-Milligan, 231 f.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) 

Ralph Earle writes that...

The original meaning of erotao was "ask" in the sense of "ask a question." This is found not only in Homer but also in the papyri and nearly always in the Septuagint. It carries the same connotation regularly in the Gospels. But in the rest of the NT, except for Acts 1:6, its predominant meaning is "to request." Thus it becomes almost equivalent to aiteo. Greeven points out the slight difference thus: "In distinction from aiteo, which often suggests a claim or passion, erotao denotes a genuine request which is humble or courteous" (TDNT, 2:686). (Earle, R. Word Meanings in the New Testament)

Erotao - 61x in 63v in the NAS - Matt. 15:23; 16:13; 19:17; 21:24; Mk. 4:10; 7:26; 8:5; Lk. 4:38; 5:3; 7:3, 36; 8:37; 9:45; 11:37; 14:18, 19, 32; 16:27; 19:31; 20:3; 22:68; 23:3; Jn 1:19, 21, 25; 4:31, 40, 47; 5:12; 8:7; 9:2, 15, 19, 21; 12:21; 14:16; 16:5, 19, 23, 26, 30; 17:9, 15, 20; 18:19, 21; 19:31, 38; Acts 1:6; 3:3; 10:48; 16:39; 18:20; 23:18, 20; Phil 4:3; 1Th 4:1; 5:12; 2Th 2:1; 1Jn. 5:16; 2Jn. 1:5

The NAS renders erotao as ask(18), asked(13), asking(12), asks(3), beg(1), begging(1), made request(1), make request(1), please(2), question(6), questioned(2), request(4), requesting(3).

Erotao - 59x in the non-apocryphal Septuagint (LXX) where it has only the meaning ask, while “request” is expressed with aiteo - Ge 24:47, 57; 32:17, 29; 37:15; 40:7; 43:7, 27; 44:19; Exod. 3:13; 13:14; Deut. 6:20; 13:14; Jos. 4:6, 21; Jdg. 4:20; 13:6, 18; 18:5, 15; 20:18, 23; 1 Sam. 10:4; 19:22; 22:10, 13, 15; 23:4; 25:5, 8; 30:21; 2 Sam. 5:19; 8:10; 20:18; 1 Chr. 14:10, 14; 18:10; Ezr. 5:9f; Neh. 1:2; Job 21:29; 38:3; 40:7; 42:4; Ps. 35:11; 122:6; Isa. 41:28; 45:11; Jer. 6:16; 18:13; 23:33; 30:6; 36:17; 37:17; 38:14, 27; 48:19; 50:5; Dan. 2:10

Erotao is to be distinguished from another verb with similar meaning aiteo which Vine says...

more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, Mt. 7:7; a child from a parent, Mt. 7:9,10; a subject from a king, Acts 12:20; priests and people from Pilate, Lk 23:23 (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson) (BDAG - aiteo = "to ask for, with a claim on receipt of an answer")

Brethren (80) (adelphos from collative a = denoting unity + delphús = womb) is literally one born from same womb and so a male having the same father and mother as reference person. Figuratively, adelphos as in this verse refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers in Christ who are united by the bond of affection.

Hiebert observes that...

The solicitous tone indicates that the writers were aware that difficulties did exist in the Thessalonian church regarding the subject now being dealt with. It must be borne in mind that Timothy had just returned from Thessalonica and had given a detailed report of the situation in the church. Sound principles of guidance for their assembly relations are therefore now set forth. Instructions are given concerning their relations to their leaders (1Thes 5:12, 13) as well as their duties as a congregation toward faulty members (1Thes 5:14, 15). It seems obvious that some feelings of tension and misunderstanding had arisen between the members and their leaders. The members seemingly had not appreciated or rightly understood the nature and function of their leaders.  (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Appreciate (1492) (eido, oida - eido is used only in the perfect tense = oida) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". The meaning of eido is somewhat difficult to convey but in general this type of "knowing" is distinguished from ginosko (and epiginosko, epignosis), the other major NT word for knowing, because ginosko refers to knowledge obtained by experience or "experiential knowledge" whereas eido often refers to more intuitive knowledge, although the distinction is not always crystal clear.

Appreciate is not most accurate rendering of "eido" (to know) which in context is recognition of the vital function for which these leaders have been gifted. The idea is that the saints at Thessalonica need to come to know the worth of their leaders.  They must not remain ignorant concerning them but by careful consideration come to a full understanding of their true character and diligent labor. The practical result of such acknowledgment will be cooperation with and submission to their nurturing admonishments.

Vincent writes that we are to...

Recognise them for what they are, and as entitled to respect because of their office.

This does not mean simple face recognition, but that the people are to literally know those who labor among them (today this would refer especially to pastors and staff) well enough to have an intimate appreciation for them and to respect them because of their value.

Spurgeon explains this verse this way...

You see, in the church of old they edified one another, but for all that they did not cast off God’s ordinance of Christian ministry. There was rule in the church then as there should be now; and the apostle, when he speaks of this individual edification, this mutual instruction, does not forget to notice those who were the pastors of the flock. He says, “Know them which labor among you and are over you in the Lord, and admonish you; and esteem them very highly in love for their work’s sake.”

Stedman writes that appreciate means ...

"know them." Recognize them. Be aware of them. Do not take them for granted. I know of churches where pastors are treated as hired servants; they are there to respond to the whims of the board of the church or the vote of the congregation. They are treated with little or no respect and at times are severely mistreated. That is a shame. Here the apostle is saying, "Get to know your leaders. Understand that they are people and do not ignore them." (Ibid)

Hiebert makes some interesting observations on this passage writing that...

Ministers are often urged, and rightly so, to "know" their members, but here the members are called upon to "know" their leaders. And surely much of the tension that at times develops between the pastors and members would be dissipated if the members would learn to know and appreciate the duties and ministries of their spiritual leaders. Such a recognition and appreciation of their spiritual leaders is "a purely spiritual exercise possible only to spiritual persons. Non-spiritual persons cannot recognize, and would not acknowledge, spiritual workers or their work.

Some scholars hold that the terminology indicates they are not ordained officers in the church but rather voluntary workers. Certainly the three present tense participles stress the work of these men rather than the dignity of the office, but that does not prove the Thessalonian church was still without duly appointed leaders.

From Acts 14:23 it is clear that it was Paul's practice to appoint elders in his recently established churches. And even if we accept the assertion of some, that the missionaries were driven out of Thessalonica before they had time to appoint elders over their converts, that does not prove that the church remained unorganized. Those who had been former attendants of the Jewish synagogue would be familiar with the basic organization of the synagogue and would thus know how to secure the needed leadership for the church. That the need for a definitely constituted leadership for the group would soon be felt is certain. That they remained without the needed organization and appointed leaders is highly improbable. If the church had not been properly organized and remained without qualified leaders, would not Timothy have attended to that need while he was there? This exhortation to the members takes it for granted that the ministerial overseeing of their leaders was an essential function in the church.

When this passage is combined with 2 Thessalonians 3:6-13, "it becomes plain that this was a community which had an accepted leadership and a pattern for enforcing conformity to the standards of the Christian community"6 But it is clear that their organization was simple, and thus nothing like the organized hierarchy operative in many churches today.

The plural "those" points to a plurality of elders in the church. This is in harmony with Paul's practice of establishing leaders for his churches (Acts 14:23). These men were naturally chosen from among their own numbers on the basis of their willingness and abilities. Since they apparently continued their secular employment for a livelihood, several would be chosen to work together in giving the needed overseeing and leadership to the group of believers.

The work of these leaders is set forth with three present tense participles, delineating their continuing activities. The use of participles instead of nouns of office presents these leaders as exercising specific ministerial functions rather than being given official status. (Ibid)

Diligently labor (2872) (kopiao [word study] from kopos = labor, fatigue) This root word kopos (see word study) is used in secular Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat.

Kopiao - 23x in 21v in the NAS - Matt. 6:28; 11:28; Lk. 5:5; 12:27; Jn. 4:6, 38; Acts 20:35; Rom. 16:6, 12; 1 Co. 4:12; 15:10; 16:16; Gal. 4:11; Eph. 4:28; Phil. 2:16; Col. 1:29; 1 Thess. 5:12; 1 Tim. 4:10; 5:17; 2 Tim. 2:6; Rev. 2:3 and is rendered in the NAS as diligently labor(1), grown weary(1), hard-working(1), labor(3), labored(4), labors(1),toil(4), wearied(1), weary(1), work hard(1), worked(2), worked hard(1), workers(1), working hard(1).

Kopiao was common used among the down-trodden masses of the Roman world.

Kopiao means to to exhibit great effort and exertion, to the point of sweat and exhaustion (cp Paul's zeal to present all men complete in Christ! May we imitate his exhausting labor, knowing that His power mightily works within us. He is the ultimate power, and yet are called to toil even to the point of growing faint - see Col 1:29-note, cp 1Ti 4:10-note where Paul labors for godliness). Kopiao means to physically become worn out, weary or faint. To engage in hard work with the implication of difficulty and trouble. Kopiao speaks of intense toil even to the point of utter exhaustion if necessary (cp elders preaching and teaching 1Ti 5:17).  The work described by kopiao was left one so weary it was as if the person had taken a beating (Paul calls Timothy and all disciples to this "backbreaking labor" [so to speak] in order to make disciples - 2Ti 2:6-note). Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost.

Stedman writes that those in leaders word hard...

They spend hours toiling in difficult and sometimes demeaning work. Contrary to what some people think, it is not true that pastors work only one day a week. The ministry is a very demanding job. (Ibid)

Henry Blackaby says that God will wear you out when you are in the center of His will and in fact

Paul repeatedly uses kopiao to describe the quality of labor involved in ministering for the Lord. He is not referring to those who work hard at their job as in a field but those who perform the spiritual labor among the saints in the church in Thessalonica. A review of some of Paul's uses of kopiao in the NT gives one a good sense of why these workers were to be appreciated...

Acts 20:35 In everything I (Paul) showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, 'It is more blessed to give than to receive.'

Romans 16:6 (note) Greet Mary, who has worked hard for you...16:12 (note) Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord.

1 Corinthians 4:12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure;

1 Corinthians 15:10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. (Comment: Note the juxtaposition of human effort and God's grace. We are to work hard and yet it is God working in and through us and thus He alone receives the glory!)

Galatians 4:11 I fear for you, that perhaps I have labored over you in vain. (Comment: Paul fear that some might fall prey to the false teaching of the Judaizers who added works and legalism to salvation by faith alone.)

Philippians 2:16 (note) (The saints at Philippi were to keep) holding fast the word of life, so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain.

Colossians 1:29 (note) And for this purpose (to present every man complete in Christ, a mature believer ever being conformed to the image of the Son) also I labor (kopiao), striving (agonizomai) (How?) according to His power, which mightily works (Greek = energeo ~ God's power, His grace, His Spirit, "energized" Paul) within me.

1Timotny 4:10 (note) For it is for this (with a view to the promise which godliness holds forth so that it might actually be fulfilled -- see note 1Ti 4:8) we labor (kopiao) and strive (agonizomai), because we have fixed our hope on the living God, Who is the Savior of all men, especially of believers.

1 Timothy 5:17  Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching.

2 Timothy 2:6 (note) The hard-working farmer ought to be the first to receive his share of the crops (karpos).

Hiebert comments that...

Who work hard among you is broad enough to include various types of work and might in itself include Christian workers in the church who held no office of any kind. It might be allowed to involve any service to the church by any of its members. But the following two participles, linked to the preceding by "and," make it clear that their leaders are in view: those who "are over you in the Lord, and who admonish you." Their labors are in the realm of leadership and admonition. (Ibid)

Here is an illustration of a laborer among the fields of Africa...

As sure as this future "appreciation" is here in Thessalonians God is calling for us to appreciate men like Henry Morrison in this life also.

AND HAVE CHARGE OVER YOU IN THE LORD AND GIVE YOU  INSTRUCTION: kai proistamenous (PMPMPA) humon en kurio kai nouthetountas (PAPMPA) humas: (Acts 20:28; 1Corinthians 12:28; Titus 1:5; Hebrews 13:7,17; 1Peter 5:2,3; Revelation 1:20; 2:1,8,12,18; 3:1,7,14) (1Th 5:14; 1Timothy 5:1,20; Titus 1:3; 2:15)

MacDonald comments that...

This verse is one of many in the NT that shows that there was no one-man rule in the apostolic churches. There was a group of elders in each congregation, pastoring the local flock. As Denney explains:

At Thessalonica there was not a single president, a minister in our sense, possessing to a certain extent an exclusive responsibility; the presidence was in the hands of a plurality of men.

However, the absence of one-man rule does not justify every-man rule. The assembly should not be a democracy, but an aristocracy, the rule of the best qualified. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Have charge over (4291) (proistemi from pró = before, over + hístemi = put, place, stand) literally means those who are put or placed before you or over you. Proistemi has the basic meaning of “standing before” others and, hence, the idea of leadership. It describes one who presides over others, and exercises a position of leadership (rule, direct, be at the head of).

Rogers writes that proistemi has two possible meanings in this passage

either to preside, lead, direct or to protect , to care for. (Rogers, C L - originally by Fritz Rienecker: New Linguistic and Exegetical Key to the Greek New Testament. Zondervan. 1998)

In secular Greek proistemi was used in some context (not these ways in NT) meaning to put forward as a pretence or use as a screen. To stand before so as to guard.

Proistemi (as in this passage) also includes the idea of  having an interest in, showing concern for, caring for or giving aid.

Hiebert adds that proistemi...

literally means "standing before," hence to be at the head, to direct, to rule. It may denote informal leadership or management of any kind, but papyrus usage establishes that it can be used of various kinds of officials.' It points to the spiritual guidance these men are giving to the church, a recognized function of the elder. It combines the concepts of leading, protecting, and caring for.' (Ibid)

Vincent writes the use of proistemi refers...

to any position involving superintendence. No special ecclesiastical office is meant.

The IVP Bible Background Commentary notes that proistemi was used

for those who “have charge” (NASB, NRSV) or “are over” (KJV, NIV) the Thessalonian Christians was especially applied in the Greco-Roman world to patrons (The social superior in the Roman patron-client relationship, who granted favors to and acted as political sponsor for his clients, or social dependents. The obligations in the relationship were viewed as reciprocal; clients were to grant the patrons honor as their benefactors), sponsors of clients ( A person socially dependent on a patron in Roman society) and religious associations. (Keener, Craig: The IVP Bible Background Commentary: New Testament. 1994. IVP)

Here are the 7 other NT uses of proistemi and is rendered -- engage in (2), have charge over(1), leads(1), manage(1), managers(1), manages(1), rule(1).

Romans 12:8 (note) or he who exhorts, in his exhortation; he who gives, with liberality; he who leads (stands on the first place), with diligence; he who shows mercy, with cheerfulness.

1 Timothy 3:4 He (overseer) must be one who manages (proistemi - to stand before, to rule over, to manage. Note that in the ancient Greek culture, the authority of the father was exceedingly great.) his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage (proistemi) his own household, how will he take care of the church of God?)

1 Timothy 3:12 Let deacons be husbands of only one wife, and good managers of their children and their own households.

1 Timothy 5:17 Let the elders who rule well (Guthrie notes that the word means general superintendence and describes the duties allotted to all presbyters) be considered worthy of double honor, especially those who work hard at preaching and teaching.

Titus 3:8 (note) This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God may be careful to engage (here proistemi speaks of a responsible preoccupation with something. Take the lead in. Be careful to busy yourself with. The word also has a technical meaning - "to practice a profession") in good deeds. These things are good and profitable for men.

Titus 3:14 (note) And let our people also learn to engage (proistemi) in good deeds to meet pressing needs, that they may not be unfruitful.

There are 5 uses of proistemi in the non-apocryphal Septuagint - 2Sam. 13:17; Pr. 23:5; 26:17; Isa. 43:24; Amos 6:10

Stedman comments that...

The English translators of the Scriptures were in a church that had a highly structured hierarchical leadership. Thus, many Scriptural references are translated in that direction. The phrase, "those who ... are over you in the Lord," is not a good translation. It reflects a relationship that Scripture everywhere speaks against. Jesus said to his disciples, "do not be called Rabbi; for One is your Teacher, and you are all brothers." {Mt 23:8}. Christians are brothers. That is not practiced in very many places, unfortunately. What is really being said here in Thessalonica is, "respect those who labor among you and stand before you in the Lord." The apostle is referring to those who stand in front and lead the whole group. There is no suggestion of anyone being "over" others. Tradition has caused this proper translation to be lost sight of down through the years. It badly needs correction. What Paul is saying, therefore, is, "follow your leaders." (Ibid)

In the Lord - This phrase clearly identifies these men not as secular leaders (as one might think of leading men in the community) but as those who lead in connection with spiritual concerns in the sphere of the Lord -- as His appointees, under His authority, etc

Stedman comments that...

Leaders have been appointed by the Lord Jesus, regardless of the human process by which they were chosen. That does not mean that they cannot be changed or that in the course of events they will not go someplace else. What it means is that when they are in leadership they are to be regarded as the Lord's men and the Lord's women. He has sent them among us. (Ibid)

Hiebert adds that...

Their position does not stem from personal ambition but rather from their spiritual maturity. Their position of leadership in the church is based upon the recognized fact that both they and those being led are in the Lord. "His Lordship underlies their leadership." Their authority is not that of a formal ecclesiastical hierarchy but rather is "one exercised in the warmth of Christian bonds." (Ibid)

Give instruction (3560) (warning, cautioning, gently reproving, exhorting) (noutheteo [word study] from noús = mind + títhemi = place) literally means to place in the mind and so to warn or give notice to beforehand especially of danger or evil. The idea is to lay it on the mind or heart of the person, with the stress being on influencing not only the intellect, but also the will, emotions and disposition. The idea is to counsel about avoidance or cessation of an improper course of conduct. Noutheteo has the connotation of confronting with the intent of changing one’s attitudes and actions.

Noutheteo is in the present tense which indicating that these leaders were continually admonishing, warning, cautioning, etc. It often conveys an implication of blame attached or of calling attention to faults or defects. It follows that noutheteo speaks of the activity of reminding someone of what he has forgotten or is in danger of forgetting. It may involve a rebuke for wrongdoing as well as a warning to be on guard against wrongdoing. It directs an appeal to the conscience and will of one being admonished in order to stir him to watchfulness or obedience.

Noutheteo - 8x in 8v in the NAS - Acts 20:31; Rom. 15:14; 1 Co. 4:14; Col. 1:28; 3:16; 1 Thess. 5:12, 14; 2 Thess. 3:15 and is rendered in the NAS as admonish(5), admonishing(2), give instruction(1).

Morris remarks

While its tone is brotherly, it is big-brotherly

"Eli was very old and he heard all that his sons were doing to all Israel, and how they lay with the women who served at the doorway of the tent of meeting. And he said to them, "Why do you do such things, the evil things that I hear from all these people? No, my sons; for the report is not good which I hear the LORD'S people circulating. If one man sins against another, God will mediate for him; but if a man sins against the LORD, who can intercede for him?" But they would not listen to the voice of their father, for the LORD desired to put them to death." (1Sa 2:22, 23, 24, 25)

In sum Paul gives a three fold description of the spiritual leaders at Thessalonica --

(1) They are laboring to the point of exhaustion

(2) They are "overseeing" or more literally standing before the flock to lead them (in the way of righteousness)

(3)  They are admonishing (almost certainly in the truths of God’s Word).

The writer of Hebrews also calls on the saints to acknowledge their leaders exhorting them to

Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith.  (He 13:7-note; He 13:17-note)

Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you. (He 13:17-note)