1 Thessalonians 5:13

For ηγεισθαι, B cop go syrhcl aeth have ηγεισθε—an error partly of itacistic confusion, and partly of misinterpretation. B shows the same trick in 2 Thessalonians 2:2, θροεισθε (-αι); cf. the double alternative of imperative or infinitive in 2 Thessalonians 3:14.

υπερεκπερισσως: so in BD*G (WH margin). -σσου in the rest may be due to 1 Thessalonians 3:10 and Ephesians 3:20; cf. Mark 14:31 (εκπερισσως).

(a) (ειρηνευετε εν) αυτοις, אD*GP, some minn., f vg cum eis; probably Western: (b) εαυτοις, ABDcKL. The harshness of (a) appears in the rendering of εν by cum in the vg: the reading αυτοις has been “mechanically conformed to αυτους and αυτων” in the same verse (Weiss).

13. καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν�, and to regard them in love in the most supereminent degree because of their work. The words ἡγεῖσθαι … ἐν� (put last for emphasis) may be read as one complete expression—so Chrysostom and Theodore, the Vulgate (habeatis … in charitate), Beza (charos ducatis), Hofmann, Ellicott, Lünemann, Schmiedel; most other interpreters, with the Eng. Ver., treat ἐν� as a detached adjunct to ἡγεῖσθαι. The verb by itself hardly bears the sense of “esteem” (Lightfoot thinks that the adverb ὑπερεκπ. supplies this connotation); it can be read in malam or in bonam partem according to the definition: hence ὡς ἐχθρὸν ἡγεῖσθαι in 2 Thessalonians 3:15; cf. Philippians 2:6; Philippians 3:8; 1 Timothy 1:12; Hebrews 10:29; Hebrews 11:11, &c.

For ἡγεῖσθε … ἐν�, cf. John 15:9 f.; Jude 1:21 : the construction of Philippians 2:29, ἐντίμους (= ἐν τιμῇ) ἔχετε, and Philemon 1:17, resembles that here employed; so Romans 1:28 (ἔχειν ἐν ἐπιγνώσει); and Thuc. ii. 18. 3, 21. 3, &c. (ἔχειν ἐν ὀργῇ, &c.). Schmiedel supplies the parallels ποιεῖσθαι ἐν ὀλιγωρίᾳ from Thuc. iv. 5, vii. 3. 2; λαμβάνειν ἐν πόθῳ, from Sophocles Oed. Col. 1679; see also Liddell and Scott on ποιεῖσθαι ἐν (s.v. ποιεῖσθαι, A.V.), the classical equivalent of ἡγεῖσθαι ἐν. Ἐν� = the predicate ἠγαπημένους (cf. Romans 9:25), and something more: the προϊστάμενοι are to be “held dear” in that sphere and upon that ground of love wherein the Church has its being: cf. 1 Thessalonians 3:12; 1 Corinthians 16:14.

Ἡγεῖσθαι … ἐν� is qualified by the triple Pauline intensive ὑπερ-εκ-περισσῶς, “beyond-exceeding-abundantly” (cf. note on ὑπερεκπερισσοῦ, 1 Thessalonians 3:10—this precise form is hap. leg.; also περισσοτέρως, 1 Thessalonians 2:17); and by διὰ τὸ ἔργον αὐτῶν, stating the special reason for the extraordinary regard of love due to the Thessalonian leaders, in accordance with the character given to them as κοπιῶντες in 1 Thessalonians 5:12. In “work” this Church excelled, and work it knew how to appreciate; see note on τοῦ ἔργου κ.τ.λ., 1 Thessalonians 1:3.

This clause has given occasion to some caustic observations, such as that of Erasmus ad loc.: “Hunc locum oportet annotare diligenter episcopos … Paulus jubet eos haberi in honore propter opus, non propter inanem titulum”; and Calvin, still more sharply, “Unde sequitur e numero Pastorum excludi omnes otiosos ventres.” Wyclif inferred from the text that tithes might be refused to idle or incompetent priests,—an inference which the Roman Catholic Estius earnestly contests.

εἰρηνεύετε ἐν ἑαυτοῖς, be at peace amongst yourselves; cf. Mark 9:50. Supposing ἑαυτοῖς (or αὑτοῖς) to be genuine (see Textual Note), then the general “peace” is to be kept through affectionate loyalty to the approved leaders; it was disturbed by the ἄτακτοι, whom the Church-officers had to “admonish” (1 Thessalonians 5:12; 1 Thessalonians 5:14). A sense not dissimilar is given by the harder reading ἐν αὐτοῖς, if this be understood, with Bornemann (who cites 1 Corinthians 6:2; 1 Corinthians 14:21; Matthew 9:34, in illustration), as signifying “through them,”—on the basis of their leadership—“find your peace in them”; on this application of ἐν, see Winer-Moulton, pp. 485 f. The common rendering of ἐν αὐτοῖς by cum eis (Vulg.)—as though equivalent to μετʼ αὐτῶν (see Romans 12:18)—or in eos (toward them), is ungrammatical and inappropriate; the “ministry” exists to bind together the whole body of Christ, πρὸς τὸν καταρτισμὸν τῶν ἁγίων (Ephesians 4:12; cf. 1 Thessalonians 5:16). The present imperative enjoins not the making of peace, like the aorist in 1Ma 6:60, but the maintaining of it.