1Thessalonians 5:14-15

 

 

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1Thessalonians 5:14 We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. (NASB: Lockman)

Greek: parakaloumen (1PPAI) de humas, adelphoi, noutheteite (2PPAM) tous ataktous, paramutheisthe (2PPMM) tous oligopsuchous, antechesthe (2PPMM) ton asthenon, makrothumeite (2PPAM) pros pantas
Amplified: And we earnestly beseech you, brethren, admonish (warn and seriously advise) those who are out of line [the loafers, the disorderly, and the unruly]; encourage the timid and fainthearted, help and give your support to the weak souls, [and] be very patient with everybody [always keeping your temper]. (Amplified Bible - Lockman)
Milligan: Further we call upon you, Brothers, to warn those who are neglecting their proper duties. Let the despondent be encouraged, and those who are still weak in faith be upheld. Cherish a spirit of forbearance towards all men (St Paul's Epistles to the Thessalonians)
NLT:  Brothers and sisters, we urge you to warn those who are lazy. Encourage those who are timid. Take tender care of those who are weak. Be patient with everyone. (
NLT - Tyndale House)
Phillips: and our instruction to this end is to reprimand the unruly, encourage the timid, help the weak and be very patient with all men.  (
Phillips: Touchstone)
Wuest: Now, we beg of you, please, brethren, be admonishing those who are rebellious, be encouraging the fainthearted, be a mainstay to those who are [spiritually] weak, be always patient toward all with that patience which endures ill-treatment meekly and without retaliation.  (
Erdmans
Young's Literal: and we exhort you, brethren, admonish the disorderly, comfort the feeble-minded, support the infirm, be patient unto all

REFERENCES

Albert Barnes
Brian Bell
John Calvin
Explore the Bible
Thomas Constable
Ron Daniels
Bruce Goettsche
David Guzik
Danny Hall
Hampton Keathley
John MacArthur
John Piper
Grant Richison
Grant Richison
A T Robertson
Gil Rugh
Ray Stedman
Marvin Vincent
Drew Worthen
Steve Zeisler
Precept Ministries
RBC
RBC

1 Thessalonians 5
1 Thessalonians 5:12-28
1 Thessalonians 5
1 Thessalonians 5:12-28: Guidance in Godliness
1 Thessalonians Notes
1 Thessalonians 5:12-28
1 Thessalonians 5:12-15 Interpersonal Christianity
1 Thessalonians 5   
1 Thessalonians 5:12-28 A Living Community
1 Thessalonians 5:12-22
1 Thessalonians 5:14-15
1 Thessalonians 5:12-18: Pray Without Ceasing
1 Thessalonians 5:14 14b 14c 14d 14e
1 Thessalonians 5:15 5:15b

1 Thessalonians 5
1 Thessalonians 5:12-22
1 Thessalonians 5:12-28 Loving Christianly
1 Thessalonians 5
1 Thessalonians 5:12-14
1 Thessalonians 5:15
1 Thessalonians 5:12-28 Priorities for Life in the Body
1 Thessalonians Download Lesson 1 of 11
Knowing God Through Thessalonians
What Can We Know About The Second Coming?

AND WE URGE YOU, BRETHREN, ADMONISH THE UNRULY: parakaloumen (1PPAI) de humas, adelphoi, noutheteite (2PPAM) tous ataktous: (Romans 12:1) (Jeremiah 6:12; Ezekiel 3:17-21; 33:3-9; Acts 20:27,31; 1 Corinthians 4:14; Colossians 1:28) (Titus 1:6,10) (2 Thessalonians 3:11-13)

And we urge you brethren - Paul is introducing a new series of exhortations, as he is concerned that the church deal effectively with three "groups" of members whose attitudes and action needed attention - the idle, the timid and the weak. Specific behavior is called for in interacting with each of these groups of people. In each case the verbs (except the first verb urge) are in the present imperative which is a command to carry these out as a perpetual duty (empowered by grace and strengthened with the Spirit of course!).

Milligan writes that here we encounter...

A fresh series of instructions still addressed like the preceding to the whole company of believers, and calling upon the (stronger) ‘brethren’ to extend their aid towards those who are ‘weak.’ (St. Paul's Epistles to the Thessalonians. 1908)

Ed note: Verbs in red on this site are commands, yellow highlighting indicates there is an in depth study of the Greek word.

Urge (3870) (parakaleo from para = side of + kaléo = call) conveys the basic idea of calling one alongside to help or give aid. Because a person can be called alongside for many purposes, the word has a wide range of meanings but in this context the idea is to entreat, request or appeal to.

One of the Greek historians use parakaleo to describe a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action.

Admonish (3560)(noutheteo 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 describes "putting sense into someone’s head", alerting them of the serious consequences of their actions and does not mean being judgmental or critical in a superior manner but instead imparting a caring kind of warning against danger. This group of idle or unruly believer's daily conduct must be corrected even while it is being disapproved.

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 used 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.

Admonish the unruly - Those who are "out of step" with the rest of the crowd.

Unruly (
813)(ataktos from a = without, not + tásso = to set in order, arrange) means those who are out of line, disorderly. Ataktos is primarily a military term describing a soldier out of step or an army moving in disarray.  Then it was further applied to those who quit the ranks and did not perform their duty. More generally ataktos speaks of whatever is out of order and came to mean disorderly or irregular living of any kind." In the Greek papyri, the cognate verb (atakteo) is used with the meaning "to be idle" or to neglect one's duties.

The NIV paraphrases these individuals as "idlers" implying that they are those who could work but refused to do so (I have a 27 you daughter who fits this category!) Another apropos word would be "loafers"! Apparently they were neglecting their daily tasks and thus were out of order or out of place compared to the rest of the church.

Why might they be unruly, idle, loafing around? Considering Paul's emphasis on the Second Coming of Christ in both the first and second epistle, the thought (Ryrie Study Bible) is that some Thessalonians were so sure that the Coming was so close that they had given up their jobs in order to prepare for it! This is being so "heavenly minded" that one is of no "earthly good"! The command is directed to stir up the loafers and order them to do their duty.

Milligan adds that...

In the present passage the special reference would seem to be to the idleness and neglect of duty which characterized certain members of the Thessalonian Church in view of the shortly-expected Parousia (Intr. p. 46 f.). Contrast the unbroken front over which St Paul rejoices in Colossians 2:5 (note) "For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline [taxis = order] and the stability [stereoma = anything firm, solid and so unchanging] of your faith in Christ." (St. Paul's Epistles to the Thessalonians. 1908)

Stedman agrees observing that...

In Thessalonica, it meant those people whom he had referred to earlier who had quit working because they expected the Lord to come at any moment. These were living off the gifts of others, and were not willing to work and support themselves. "Admonish them," says the apostle. Tell them to mend their ways. Do not let them go on like that. He does not mean to do this in a mean-spirited way, but to point out to them that this kind of behavior is unacceptable.  (Loving Christianly)

ENCOURAGE THE FAINTHEARTED: paramutheisthe (2PPMM) tous oligopsuchous: (1Thes 2:7-12; Isaiah 35:3,4; 40:1,2,11; Ezekiel 34:16; Matthew 12:20; Luke 22:32; John 21:15-17; Romans 14:1; 15:1-3; Galatians 6:1,2; Hebrews 12:12 )

Encourage (3888)(paramutheomai from para = towards, beside, pictures one coming to another's side of one to stimulate or comfort + muthéomai = to speak from múthos = a tale, myth, speech) literally means to speak to someone coming close to his or her side and speak to them in a friendly way. The meaning can develop along two main lines -- with reference to rousing up someone's will about what ought to be done (admonish to something) or with reference to what has happened rousing up hope for a good outcome  (to console about something, cheer up - as in a secular use - "consolation for Alexander when he was depressed") It was used in secular Greek especially in connection with death or other tragic events.

In the NT it means to relate near, encourage, console (to serve as a source of comfort in disappointment, loss, sadness, trouble), comfort. The idea is to speak kindly, soothingly, to comfort or pacify.

As noted Paul uses the  present imperative  which calls the saints to practice this virtue as their lifestyle. How is your "ministry of encouragement" lately? (remember that the English word encourage is derived from en = in + courage = root derivation means related to the heart)

The TDNT makes the point that...

It is natural to seek a distinction between parakaleo and paramutheomai, but difficult to find a convincing criterion by which to draw any sharp line of demarcation. Both are characterized by the twofoldhess of admonition and comfort, nor can one show that in the NT the element of comfort is the more pronounced in the case of paramutheomai.  For in all the relevant passages other meanings might be seen with at least the same right, eg., “to encourage” at 1 Th. 2:12, “to strengthen” at 1Thes 5:14...In the NT, however, the close relation between admonition and consolation in the two groups has a very different basis from that in secular usage. In the secular world consolation only too often takes the form of moral exhortation...In the NT, however, admonition becomes genuine comfort and vice versa, so that it is hard to separate or distinguish between the two...The unity of admonition and consolation is rooted in the Gospel itself, which is both gift and task. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Fainthearted (3642)(oligopsuchos from oligos = puny in extent, degree, number, duration or value + psuche = soul, mind) means literally "small souled", little-spirited, faint-hearted, feebleminded (KJV - this is a bit misleading as the Greek word does not carry any hint of mental deficiency), fretful, worried. The idea is that this is a description of the person who feels their resources are too small for a given situation and so they are despondent or discouraged.

This word for faint-hearted or timid (NIV, TEV) referred especially to those who were self-denigrating, who had a low opinion of themselves.

The Septuagint (LXX) uses oligopsuchos in Isaiah 57...

For thus says the high and exalted One Who lives forever, whose name is Holy, "I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly (Hebrew = shaphal = low, humble, low in station; LXX = oligopsuchos) And to revive the heart of the contrite. ( Isaiah 57:15)

Paul does not state why they are fainthearted but from the context Milligan writes...

whether from over-anxiety regarding their departed friends, or from fear of persecution, or from any other cause leading to despondency. (Ibid)

Hiebert adds that...

They are members who have become discouraged for some reason, perhaps because of adverse circumstances or because of their deep consciousness of their own sinfulness, causing them to despair of being able to live the Christian life. These timid, discouraged individuals needed to be encouraged, cheered up, stimulated, and helped along. They did not need to be rebuked and warned like the idle, but rather needed to be encouraged through the use of helpful words to continue the battle for the Lord. Let such souls, who instinctively fear the worst, learn to take courage from the gentle Lord who would not break the bruised reed or quench the smoking flax (Matt. 12:20) (Ibid)

Stedman writes that Paul is referring to the...

one who feels inadequate and ungifted. We would call them the introverts among us. "Help them find their place," says the apostle. This is addressed to everybody. People who feel out of it, who think they do not belong and cannot contribute anything, must be helped to find their place because they do have a place. In the wonderful picture of the body at work, in First Corinthians 12, the apostle says, "The ear cannot say, 'Because I am not an eye I am not part of the body.' No," says Paul, "even if it says that, it does not make it any less a part of the body," {cf, 1 Cor 12:16}. There are people who feel that way. They think, "I cannot do anything. I do not have any gifts." That is wrong thinking. God has equipped all His people with gifts. We are to help each other find our place, give them something to do and encourage them in the work that they are doing. (Loving Christianly)

Matthew Henry writes regarding this group that...

By these are intended the timorous and faint-hearted, or such as are dejected and of a sorrowful spirit. Some are cowardly, afraid of difficulties, and disheartened at the thoughts of hazards, and losses, and afflictions; now such should be encouraged; we should not despise them, but comfort them; and who knows what good a kind and comfortable word may do them?

HELP THE WEAK: antechesthe (2PPMM) ton asthenon: (Acts 20:35)

Help (472) (antechomai from antí = against or to + écho = have) literally means to hold one's self over against. The primary sense is, keeping one's self directly opposite to another so as to sustain him.

In middle voice the idea is hold oneself face to face with, holding to support or keeping one's self directly opposite to any one.  The idea is of supporting another by keeping one's self directly over against the weak one so as to sustain him.

Hiebert writes...

Let the strong put their arms around the weak and hold them up. They need to be assured that they are not forgotten or despised because of their helplessness. (Ibid)

"Lay hold of the weak" with the idea of supporting them.

Weak (
772)(asthenes from a = without + sthénos = strength, bodily vigor) (Study related verb astheneo - note concentration of asthenes/astheneo in Corinthian epistles - almost 50% of NT uses) is literally those without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of the uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc) and thus powerlessness to produce results, this latter meaning well exemplified in Romans 5...

For while we were still helpless (asthenes), at the right time Christ died for the ungodly. (See note Romans 5:6)

In the present context, although one cannot exclude the literal meaning (for Paul also approved of support for the physically and materially weak and impoverished as shown by his own efforts to supply the material needs of the Jerusalem church -- Acts 24:17; 1 Cor 16:1; Gal 2:10), the figurative meaning (spiritual weakness) is more likely.

John MacArthur adds that asthenes is...

used in a general sense to describe people who are simply deficient in some way (e.g., see 1Cor 1:27). Their deficiency may be a lack of education, opportunities, or finances, or perhaps a physical problem. These people sometimes find it harder to do what is right because of their “weaknesses.” According to Paul, they need more than encouragement: they actually need someone to come alongside and help them to do what they need to do. (MacArthur, J., F., Jr, Mack, W. A., & Master's College.  Introduction to Biblical Counseling: Word Pub)

Weak (asthenes) focuses on susceptibility to sin and applies to believers who struggle with abandoning sin and obeying God’s will...  The weak are always impediments and stumbling blocks to growth and power in the church. (MacArthur, John: 1 & 2 Thessalonians. Moody Press or Logos)

Vine in his discussion of asthenes in 1Thessalonians 5:14 adds that...

some believers are weak through lack of knowledge of the will of God, some through lack of courage to trust God; some, who are timorous or over scrupulous, hesitate to use their liberty in Christ, some, through lack of stability or purpose, are easily carried away; some lack courage to face, or will to endure; persecution or criticism; some are unable to control the appetites of the body or the impulses of the mind. These, and all such as these, are to be the peculiar objects of the shepherd’s care, since, more than the rest, they need the sympathy and help of those who are of maturer Christian experience. For characteristic examples of such care see Genesis 33:13, 14; Luke 10:34, 35; John 13:1–17. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

Neil well remarks that the presence of weak believers in the church is

no Thessalonian peculiarity ... Weak souls are the normally frail human stuff of which the Christian Church consists. (Neil, William. The Epistles of Paul to the Thessalonians - Moffatt NT Commentary).

Hogg and Vine write that...

Some believers are weak through lack of knowledge of the will of God, some through lack of courage to trust God; some, who are timorous or over-scrupulous, hesitate to use their liberty in Christ, some, through lack of stability or purpose, are easily carried away; some lack courage to face, or will to endure, persecution or criticism; some are unable to control the appetites of the body or the impulses of the mind." (C. F. Hogg and W. E. Vine, The Epistles to the Thessalonians, Pickering & Inglis, London, 1914, reprinted in 1959)

Based on what Paul has already said in this letter Hiebert feels that...

These three classes of individuals needing the assistance of the whole church may be identified with three groups who have already appeared in the letter: "The idle" or disorderly may be identified with the idlers of 1Thessalonians 4:11; 12 (note); the "timid" or fainthearted are those who are anxious about their departed loved ones (see notes 1Thessalonians 4:14; 15; 16; 17) or are worried about their own salvation (see notes 1Thessalonians 5:9; 10; 11); the weak are those who are suffering from temptations to lapse into immorality (see notes 1Thessalonians 4:2ff) (Ibid)

Stedman has a good word writing that asthenes...

means especially those whom Romans 14 describes as being "weak in the faith" {see note Romans 14:1 KJV}; those who do not know very much about the doctrine of the Christian life, who have not learned the truth that sets them free and need extra help. Perhaps they are not sure of their salvation, or they feel guilty about the past and do not sense they have really been forgiven yet by God. Whatever it may be, the word is to help them, to hold them fast. That demands a little extra effort; a phone call perhaps, an invitation to lunch or a quiet talk about their needs. This is addressed to us all. We are all to watch out for one another like this. (Loving Christianly)

Matthew Henry adds that...

Some are not well able to perform their work, nor bear up under their burdens; we should therefore support them, help their infirmities, and lift at one end of the burden, and so help to bear it. It is the grace of God, indeed, that must strengthen and support such; but we should tell them of that grace, and endeavour to minister of that grace to them.

BE PATIENT WITH ALL MEN: makrothumeite (2PPAM) pros pantas: (Isaiah 63:9; 1 Corinthians 13:4,5; Galatians 5:22; Ephesians 4:2,32; 5:1,2; Colossians 3:12,13; 1 Timothy 3:3; 6:11; 2 Timothy 2:24,25; 4:2; Hebrews 5:2,3; 13:3)

Paul balances the three preceding commands with three attitudes that are necessary if we are to carry out the commands. The first is found in this verse and the other two in verse 15.

Be patient (3114) (makrothumeo from makros = long, distant, far off, large + thumos = temper, passion, emotion or thumoomai = to be furious or burn with intense anger) (See study of makrothumia) literally describes prolonged restraint of thumos, of emotion, anger or agitation. It means one's temper is long (as opposed to "short tempered) and does not give way to a short or quick temper toward those who fail. It describes holding out of the mind for a long time before it gives room to action or passion. The picture of this word is that of a person in whom it takes a long time before fuming and breaking into flames!

Longsuffering is that admirable quality that refuses readily to yield to anger and retaliation in the face of provocation or irritation. In the simplest of terms patience is willingness to keep trying over and over again.

In short, we are to manifest a "long fuse" before we "blow up"! Considering the nature of the three groups Paul has just mentioned, the readers of this letter would need supernatural patience to obey the  three previous commands.

Makrothumeo refers to the ability to be inconvenienced or taken advantage of by a person over and over again and yet not be upset or angry! Try this in your natural state! Without a doubt only an individual walking in the Spirit, filled with and controlled by the Spirit can obey this command.

Don't give way to a quick burst of temper toward those around you who fail or fall but be considerate toward them, holding off your mind not giving it room to take action or invoke passion. Take a long time before fuming and breaking into flames (in fact don't even "strike the match"!)

It is only fitting that makrothumeo is used in Paul's practical definition of love...

Love is patient (makrothumeo -  present tense = continually!), love is kind and is not jealous; love does not brag and is not arrogant (see note 1Corinthians 13:4)

Trench adds that this word refers to one who has the power to avenge himself and yet refrains from exercising this power.

Makrothumeo describes manifesting a state of emotional calm or quietness in the face of provocation, misfortune or unfavorable circumstances. Love never says, “I’ve had enough.” It suffers indefinitely. It is longsuffering and continues in spite of conduct likely to quench it. This continuance often, but not always, shows itself in restraining anger.

Makrothumeo describes especially patience towards people who act unjustly toward us. Another verb meaning to be patient is hupomeno which describes patience under circumstances, although there can be some overlap for circumstances often involve people. In other words the emphasis of makrothumeo is not so much a call to patience with circumstances as to patience with people. The action indicated by both verbs is essential to development of our Christian character, for patience with people is just as important as patience with circumstances.  Patience is the righteous standard God expects all believers to conform to no matter what person he places (or allows) into your life or whatever trying circumstance you might face.

Everyone (3956) (pas) means all -- No exceptions. Not just those people you like but those you don't particularly like to be around. Some feel Paul is speaking only of believers, but in either event practical application would include both believers and non-believers.

The venerable Matthew Henry adds that...

We must bear and forbear. We must be long-suffering, and suppress our anger, if it begin to rise upon the apprehension of affronts or injuries; at least we must not fail to moderate our anger: and this duty must be exercised towards all men, good and bad, high and low. We must not be high in our expectations and demands, nor harsh in our resentments, nor hard in our impositions, but endeavour to make the best we can of every thing, and think the best we can of every body

 

1Thessalonians 5:15 See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people    (NASB: Lockman)

Greek: horate (2PPAM) me tis kakon anti kakou tini apodo, (3SAAS) alla pantote to agathon diokete (2PPAM) [kai] eis allelous kai eis pantas
Amplified: See that none of you repays another with evil for evil, but always aim to show kindness and seek to do good to one another and to everybody. (Amplified Bible - Lockman)
Milligan: and take special care that, so far from yielding to the old spirit of revenge, you make it your constant effort to seek the good of all. (St Paul's Epistles to the Thessalonians)
NLT: See that no one pays back evil for evil, but always try to do good to each other and to everyone else. (
NLT - Tyndale House)
Phillips: Be sure that no one repays a bad turn by a bad turn; good should be your objective always, among yourselves and in the world at large. (
Phillips: Touchstone)
Wuest: Be seeing to it constantly that a person does not return evil in exchange for evil to anyone, but always be striving for that which is beneficial for one another and for all men. (
Erdmans
Young's Literal: see no one evil for evil may render to any one, but always that which is good pursue ye, both to one another and to all

SEE TO IT THAT NO ONE REPAYS ANOTHER WITH EVIL FOR EVIL: horate (2PPAM) me tis kakon anti kakou tini apodo, (3SAAS): (Genesis 45:24; 1 Corinthians 16:10; Ephesians 5:15,33; 1 Peter 1:22; Revelation 19:10; 22:9)  (Exodus 23:4,5; Leviticus 19:18; 1 Samuel 24:13; Psalms 7:4; Proverbs 17:13; 20:22; 24:17,29; Proverbs 25:21; Matthew 5:39,44,45; Luke 6:35; Romans 12:17-21; 1 Corinthians 6:7; 1 Peter 2:22,23; 3:9)

Note that all the verbs in this verse are in the present imperative which is a command to carry these out continually (empowered by grace and strengthened with the Spirit of course!). (Verbs in red on this site are commands).

See to it (3708)(horao) means not the mere act of seeing, but also the actual perception of some object. The force of this verb is "be careful, be on your guard, make sure!"

Hiebert adds that this command...

implies that watchfulness is necessary to keep the prohibited practice from creeping in. The plural imperative "make sure" is clearly addressed to the church as a whole, not just the leaders. All have a standing duty to see to it that this undesirable practice does not gain entrance. The temptation to retaliate generally comes on the personal level, hence each member must see to it that he on his part does not give in to it. The danger was real because of the persecution being experienced by the members of the church.  (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

No one repays another - Mark it down Paul says -- retaliation is never an option for a believer!

Repays (
591) (apodídomi from apó = from + dídomi = give) means to pay or give back, implying a debt. It carries the idea of obligation and responsibility for something that is not optional. The prefixed preposition apo (off, away from) makes the verb mean “to give off” from one’s self.  In simple terms in the present context, not to repay or to retaliate means that you do not strike back and try to get even with someone who may have hurt you in the process of helping him or her.

For (473)(anti) means "instead of", "in return for" and conveys the idea of exchange, in this context denoting the deliberate return (exchange) of evil for evil received. Retaliation is a categorically prohibited.

Evil (2556) (kakos) is a word which basically, denotes a lack of something and in this context has the meaning of that which is injurious or harmful—harm caused by evil intent.

Calvin writes that the prohibition includes not only the act but also the tendency

For if it is forbidden to render evil for evil, every desire to do injury is wrong.

Hogg and Vine add that the principle of non-retaliation is calculated to counteract...

one of the strongest impulses of fallen human nature, for no vice is more certainly regarded as a virtue among men than is retaliation. (Ibid)

Milligan wrote that a non-retaliatory spirit was occasionally advocated in heathen writings but

Christianity first made 'no retaliation' a practical precept for all, by providing the 'moral dynamic' through which alone it could be carried out. (Ibid)

Hiebert adds comments that...

The prohibition against retaliation is distinctly Christian. It is grounded in the teaching of our Lord (Mt 5:38-48) and was inculcated by the apostles (Ro 12:17-21; 1 Pet 3:9). Compliance with this demand constitutes one of the sternest tests of Christian character (Ibid)

This call to God's people to practice non-retaliation is repeatedly given in both testaments. In the OT, Moses records God's command to Israel...

You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. (Lev 19:18)

David practiced this attitude against his enemy Saul declaring to Saul on one occasion...

As the proverb of the ancients says, 'Out of the wicked comes forth wickedness'; but my hand shall not be against you. (1 Sam 24:13)

Solomon warned that...

He who returns evil for good, Evil will not depart from his house. (Pr 17:13)

Do not say, "I will repay evil"; Wait for the LORD, and He will save you. (Pr 20:22)

Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles (Pr 24:17)

Do not say, "Thus I shall do to him as he has done to me; I will render to the man according to his work." (Pr 24:29)

Jesus declared to the multitude...