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
