But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work. Live in peace with one another. (5:12–13)

The church is the most blessed institution on earth, the only one built by the Lord Jesus Christ Himself (Matt. 16:18; cf. Acts 4:11–12; 20:28; 1 Cor. 3:9; Heb. 3:6; 1 Peter 2:5–7), the only institution He promised to eternally bless (cf. Eph. 5:25–27), and the one about which He declared “the gates of Hades will not overpower it” (Matt. 16:18). The apostle Paul was so convinced of the overarching significance of the church that he described it to Timothy as “the pillar and support of the truth” (1 Tim. 3:15). But those powerful descriptions do not mean the church is free from difficulties. Because redeemed sinners within the church are still battling fallen flesh—and some members of local churches are spiritually immature or even unregenerate—the church faces challenges and deals constantly with sin problems. Only as it recognizes and confronts the weaknesses, imperfections, and difficulties caused by sin does Christ’s church begin and continue to grow spiritually (Matt. 18:15–18; 1 Cor. 5:1–7; 1 John 1:9; cf. James 5:16).

The true church also faces strong opposition from Satan, his demons, and his human agents (Matt. 13:19; 2 Cor. 2:11; 4:4; Eph. 6:12; 1 Thess. 2:18; 3:5; cf. Acts 8:1–3). Nevertheless it has supernatural resources because it is the body of Christ in the world (Rom. 12:5; Gal. 3:28; Eph. 1:22–23; 3:21; Col. 1:24; Heb. 3:6), the Holy Spirit energizes its life (John 14:26; Acts 1:8; 9:31; 13:2–4; 20:28; 1 Cor. 2:12–13; 3:16–17; 12:13; 1 John 2:27; 3:24; 4:13), the Word of God instructs it (John 17:17; Rom. 15:4; Col. 3:16; 2 Tim. 3:16–17; Heb. 4:12; 1 Peter 2:2), and its people possess divinely granted spiritual gifts to edify one another and reach the lost (Rom. 12:4–13; 1 Cor. 12:4–11, 28; 14:12; Eph. 4:11–12). True believers in the church love and obey the Lord and sincerely strive toward greater holiness (1 Cor. 6:11; Col. 1:21–23; Heb. 2:11; cf. Acts 14:22). The church at Thessalonica was a church successfully striving toward holiness, as Paul’s excellent summary of its life reveals: “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more” (1 Thess. 4:1). Numerous times already in this letter the apostle had commended the Thessalonians (1:2, 3, 6, 8, 9, 10; 2:13, 17, 19, 20; 3:6, 8, 9), indicating that their church was headed in the right spiritual direction. Whatever spiritual deficiencies existed in Thessalonica, they did not threaten the basic spiritual life of the people. Paul did not point out any scandalous sins or false doctrines. But he did encourage the believers that there was still a sanctification process to follow and much room for additional growth—they needed to “excel still more.”

First Thessalonians 5:12–13 begins a series of direct exhortations to the Thessalonians to persevere and grow in their Christian walk. Even though they eagerly anticipated the return of Christ for His church and their deliverance from the final Day of the Lord, the Thessalonians’ pressing responsibility was to live holy lives in the present and continue to grow in grace.

Verses 12 and 13 present directives concerning the relationship between pastors and people. It is crucial that the relationship between a pastor and his flock be healthy so as to guarantee the spiritual progress of the church (cf. 1 Cor. 14:40; Heb. 13:17; 1 Peter 5:1–5). If the shepherds and the sheep do not fulfill their proper spiritual responsibilities to each other, the church cannot be what God intends it to be. This emphasis permeates the other New Testament epistles (e.g., Rom. 1:9–12; 1 Cor. 16:10–11; 2 Cor. 7:13–16; Eph. 4:15–16; 2 Thess. 3:4; 1 Tim. 3:14–15; 5:17–22; Titus 2:1–10; Heb. 10:24–25). (For a more complete discussion of what constitutes a healthy church, see John MacArthur, The Master’s Plan for the Church [Chicago: Moody, 1991] and The Body Dynamic [Colorado Springs: ChariotVictor/Victor Books, 1996].)

THE SHEPHERDS’ RESPONSIBILITY TO THE SHEEP

But we request of you, brethren, … who diligently labor among you, and have charge over you in the Lord and give you instruction, (5:12)

From the beginning, the apostles made leadership a high priority for the churches. In his letters to Timothy and Titus, Paul clearly outlined the qualifications and duties of those leaders (1 Tim. 3:1–7; Titus 1:5–9). Four basic New Testament terms identify and describe church leaders. First is the familiar term elder (presbuteros), which characterizes leaders as spiritually mature and wise (Acts 15:2ff.; 20:17; 1 Tim. 5:17, 19; Titus 1:5; James 5:14; 1 Peter 5:1, 5; 2 John 1; 3 John 1). Second is the word overseer (episkopos; Acts 20:28; Phil. 1:1; 1 Tim. 3:1–2; Titus 1:7), which describes the leader’s spiritual oversight and authority. (Except in Acts 20:28, the KJV renders this term “bishop” in the preceding references.) Third, the familiar term pastor (poimēn) emphasizes the leader’s responsibility to feed and protect his flock (Eph. 4:11; cf. Matt. 9:36; Mark 6:34). Finally, the term leader (hegemōn) indicates that the church leader must be able to provide spiritual discernment and guidance for his flock (cf. Heb. 13:7, 17, 24).

Placing such men into leadership positions within the early church was essential (cf. Acts 14:23), but the task was not easy. In Thessalonica, as in other Greco-Roman cities where Paul planted churches, it was difficult to find qualified elders. First of all, the church was less than a year old and contained primarily new converts. Therefore, few, if any, of the members would have been sufficiently mature and wise enough to articulate the truth and direct the congregation with discernment. But the apostle Paul nevertheless exercised his Spirit-given authority (cf. Acts 13:1–3; 15:22–29; 16:1–5; 2 Cor. 10:8, 14) and discernment, identified certain qualified men, and started training them to become elders. Although 1 Thessalonians makes no mention of elders, overseers, pastors, or leaders, they are in view as those who had charge over the Thessalonians.

Second, finding qualified elders from among the Thessalonians was difficult because those new believers generally were common people. Many of them were slaves who were not accustomed to leadership responsibilities. Thus they would have had to learn how to grow spiritually and develop as leaders at the same time.

The difficulty in identifying qualified elders in Thessalonica led to a conflict within the church (5:14–15). Apparently some in the flock, wondering why other equally new believers in Christ were given charge over them, were not submissive to the new leaders. That conflict, although not a threat to the life of the church (such as the factionalism and charismatic excesses at Corinth were to that church), was serious enough that Paul wanted it resolved as soon as possible. To a great extent, the resolution of that conflict lay in the proper fulfillment of pastoral and congregational roles. Hence Paul admonished the Thessalonians about the relationship between shepherds and sheep, starting with the shepherd’s responsibility to the sheep.

Because that subject was new to the Thessalonians, and inasmuch as they were already growing spiritually and becoming models for other churches (1:7–9), Paul gently introduced the matter to them. But we request of you, brethren, was an amiable, gentle approach by the apostle. It is not the forceful expression of apostolic authority Paul was capable of (e.g., Acts 13:9–11; 27:21–26; 1 Cor. 1:10; 5:1–8; 11:17–22; 2 Cor. 2:8–11; Gal. 1:6–9; 3:1–9), but more like a request from a good friend; it is also the same expression he used in 4:1 (see the discussion of that verse in chapter 8 of this volume). The Thessalonians were already doing well; this was just an encouraging appeal for them to do better. Paul therefore told the church of three responsibilities its shepherds had to the sheep: to labor among them, to exercise authority over them, and to provide instruction for them.

THE RESPONSIBILITY TO LABOR

who diligently labor among you, (5:126)

Diligently labor is from kopiaō, which means to exhibit great effort and exertion, to the point of sweat and exhaustion. The faithful pastor works hard among his people and ministers to them as a shepherd cares for his sheep, or a father leads his family. Spiritual shepherds must proclaim the gospel (2 Tim. 4:5), explain and apply the truth (1 Tim. 3:2; 2 Tim. 4:2; Titus 1:9), warn and admonish the sheep (cf. Rom. 15:14; Col. 1:28; 3:16; 1 Thess. 5:14), and counsel them from Scripture (2 Tim. 3:16–4:4; cf. Prov. 17:17; 27:6, 9, 17).

The apostle Paul was the consummate example of such a hardworking, conscientious shepherd and had already stated that: “For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God” (1 Thess. 2:9; see the discussion of this verse, and the preceding two verses, in chapter 3 of this volume). Then in his second letter to them, Paul commanded the Thessalonians: “Keep away from every brother who leads an unruly life and not according to the tradition which you received from us. For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you” (3:6–7). Paul worked as a tentmaker (Acts 18:3) to support himself, not because he did not have a right to receive support solely from his ministry efforts, but to be an example to believers of one who worked hard and did not unduly burden anyone (cf. 1 Cor. 9:1–15). Pastors expect their people to minister diligently for the church and to work hard in their jobs (cf. 1 Cor. 3:13). Paul knew if he was going to teach the Thessalonians to do both, he had to be a good example of one who did both.

In Paul’s farewell exhortation to the Ephesian elders he reminded them several times of how diligently he had labored among them:

Paul was a model of the diligent servant ministry that should characterize every shepherd. Successful leadership in the church comes to those willing to work to exhaustion for the sake of divine mandates and spiritual objectives, embracing the proclamation of the gospel, the establishment of churches, and the edification of believers.

THE RESPONSIBILITY TO EXERCISE AUTHORITY

and have charge over you in the Lord (5:12c)

Have charge over (proistēmi) literally means “to stand before” and conveys the notion of authoritatively presiding, leading, or directing.

Paul later used the word four times as he instructed Timothy about the character and duties of church elders (1 Tim. 3:4, 5, 12; 5:17). Pastors stand in the place of the Chief Shepherd as His delegated undershepherds exercising oversight and authority in His name (cf. 1 Peter 5:1–4).

The Thessalonian shepherds’ responsibility to give their flock spiritual guidance and direction involved many duties, such as setting a positive spiritual tone, bringing about a functioning unity, relating well on an individual basis to people in the church, helping them to cope with life’s difficulties and find biblical solutions for their problems, and working for necessary change within the church—all by diligent effort and reliance on the Holy Spirit.

The phrase in the Lord emphasizes that true shepherds are not self-appointed, and their authority does not derive from fallible human beings. Equipped and appointed by God (1 Cor. 4:1; 2 Cor. 3:5–6; Heb. 5:4), it is their duty to lead the sheep for His sake, and never because they want power, prestige, wealth, or an advancement to their own careers (1 Peter 5:2–3; cf. 1 Tim. 6:9–10).

THE RESPONSIBILITY TO PROVIDE INSTRUCTION

and give you instruction, (5:12d)

The third responsibility of shepherds to their sheep is to give them instruction. That expression comes from the verb noutheteō, which is often translated “admonish” in the New Testament (Acts 20:31; Rom. 15:14; 1 Cor. 4:14; Col. 1:28; 3:16; 1 Thess. 5:14; 2 Thess. 3:15). It refers not merely to academic data imparted impersonally but to instruction for the purpose of correcting and changing people. It is teaching with an element of warning, designed to direct the sheep to holy living (cf. 1 Cor. 4:14).

Shepherds, then, are to be skilled instructors of the Word of God. (In fact, no pastor’s authority ever extends beyond the expression of God’s will as revealed by His Spirit in Scripture.) In addition to the character qualities Paul stipulated for elders (1 Tim. 3:2–7; Titus 1:7–9), the ability to teach is the only specific skill he said they must possess (cf. 1 Tim. 4:6, 16). The apostle knew, furthermore, that teaching the Word has positive and negative aspects, involving “holding fast the faithful word which is in accordance with the teaching, so that [the pastor] will be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9). The shepherd must be able to teach in a manner that exhorts believers to practice the truth (cf. Acts 20:32; Eph. 4:11–12; Titus 2:15) and, as necessary, urges those who deny the truth to give up their error and accept the truth (2 Tim. 2:24–26; cf. 3 John 9–10). The Puritan Richard Baxter wrote concerning the importance of the pastor’s being able to teach the truth effectively,

THE SHEEP’S RESPONSIBILITY TO THE SHEPHERDS

that you appreciate those … and that you esteem them very highly in love because of their work. Live in peace with one another. (5:12a, 13)

Those who herd sheep for a living know that the animals can be quite difficult to deal with. Sheep are dirty, weak, unorganized creatures that are prone to wander. Yet they can also be demanding and have no regard for those who get in the way of their sharp hooves. Thus sheep can make life quite joyless for the shepherd if they do not obey him. Likewise, when believers do not obey the Lord’s commands or submit to the leadership of His appointed leaders, they can make life in the local church miserable and unproductive (cf. Heb. 13:17). That is why it is imperative that Christians realize and fulfill their responsibility to their pastors. Paul gave the Thessalonians a threefold expression of that duty to pastors: appreciate them, esteem them, and submit to them.

THE RESPONSIBILITY TO APPRECIATE

that you appreciate those (5:12d)

Appreciate is a translation of the common New Testament word oida, which means to know by experience (e.g., Matt. 7:11; 9:6; Mark 2:10; Luke 20:21; John 4:22; 10:4; Acts 3:16; Rom. 6:16; 8:28; 1 Cor. 2:12; 2 Cor. 9:2; Eph. 1:18; Phil. 4:12; Col. 4:6; 2 Thess. 3:7; 1 Tim. 3:15; 2 Tim. 1:12; Heb. 10:30; James 1:19; 1 John 2:20; 3:2; 3 John 12; Rev. 2:2; 3:8). The connotation here is that believers are to know their shepherds deeply and respectfully and to value their service. Such knowledge is much more than the mere recall of their names or the general awareness of some facts about their personal lives. Instead, it entails a close, personal acquaintance that results in the caring appreciation of the Lord’s servant.

It is common for people to be unkind, critical, and indifferent toward their pastors when they do not know them well. But believers will not be as likely to have such negative attitudes toward pastors they truly know. Rather, they are more likely to treat them with heartfelt respect and gratitude.

Appreciation also involves giving pastors financial support. Paul’s later instruction concerning elders implies such support even more clearly: “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). Timē (“honor”) means “respect,” or “high regard,” but the context of 1 Timothy 5 (vv. 3–16, the discussion of support for widows) suggests the word can also refer to money (cf. Matt. 27:6, 9; Acts 5:2–3; 7:16; 19:19). Paul told Timothy that diligent, faithful elders were worthy of double respect and generous pay, particularly those who are the most diligent and sacrificial in preaching and teaching. The church must generously support those shepherds who labor hard to expound the Word. First Corinthians 9:14 well summarizes the principle: “So also the Lord directed those who proclaim the gospel to get their living from the gospel” (cf. 9:9; 2 Cor. 8:1–5; 1 Tim. 5:18).

So Paul’s request that the Thessalonians appreciate their pastors included knowledgeable acquaintance that leads to loving respect, sincere admiration, and generous financial remuneration that shows gratitude for the shepherds’ ministry and trust in their stewardship of the church’s resources.

THE RESPONSIBILITY TO ESTEEM

and that you esteem them very highly in love because of their work. (5:13a)

The congregation of believers has the duty to esteem (“regard,” “think about”) its pastors very highly (“beyond all measure”). Similar, obviously, to showing appreciation, this second verb, however, indicates something more than simply knowing in a respectful way. This phrase calls for limitless respect for church leaders.

Paul intensified this responsibility even further by telling the Thessalonians they must have high esteem for their shepherds in love, not because of their personalities or the favors they rendered, but because of their work. So beyond appreciating the man because they know him, the saints are to hold him in even greater regard because of his divinely designed and energized calling. Love is the familiar word agapē and refers to selfless, sacrificial service for others. The work the shepherds do is their ministry of the Word, which feeds the souls of the flock. In his letter to the churches in Galatia, Paul had commended the Galatian believers for the godly way they had esteemed him:

In spite of some kind of repulsive physical ailment from which Paul suffered, the Galatians welcomed him as their shepherd. Paul’s ailment may have been some type of eye disease, which may explain the Galatians’ willingness to pluck out their eyes. (The reference also may be figurative, illustrating their willingness to go to any extreme for him, cf. Matt. 5:29; 18:8–9.) In any case, though from a human standpoint there was nothing attractive about Paul, the Galatians displayed the same kind of respectful attitude toward him as he commanded the Thessalonians to have for their shepherds.

God has called pastors and set them apart for the important work of leading His church (1 Tim. 3:1–7; Titus 1:5–9; cf. Mark 3:13–19; Acts 6:3–6; 13:1–3). Therefore the people under them are to lovingly acknowledge their ministry labors, greatly respect them, overlook their non-sinful human frailties (cf. Prov. 10:12; 1 Peter 4:8), speak well of them, encourage them, and give their best for them.

THE RESPONSIBILITY TO SUBMIT

Live in peace with one another. (5:136)

The concept of believers living in peace with one another is a familiar New Testament exhortation (Rom. 14:19; 2 Cor. 13:11; Eph. 4:3; Col. 3:15; James 3:18). But here Paul’s admonition specifically referred to the relationship between the Thessalonians and their pastors. For that relationship to be peaceful, the flock at Thessalonica needed to submit to its leaders. Such submission, if done in a God-honoring way, would eliminate conflict, strife, and discord and promote peace, harmony, and effective ministry within the church (cf. Rom. 12:18; 1 Cor. 14:33; Heb. 12:14; 1 Peter 3:10–11).

Nearly twenty years after Paul wrote to the Thessalonians, the writer of Hebrews further elaborated on the necessity for sheep to submit to their shepherds. First he commanded his readers, “Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith” (13:7). “Remember” refers to remembering the shepherds with love and affection and considering how the Lord blessed the shepherds’ lives and used them to proclaim His Word. Then that remembrance ought to prompt the sheep to emulate their shepherds’ conduct. Imitating those who model righteous behavior is the central part of submission.

Hebrews 13:17 contains two additional exhortations regarding submission to elders. The first half of the verse says, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account.” Unless the shepherds ask the sheep to do something that is unscriptural or sinful, the sheep ought to obey and submit to the shepherds’ leadership. Sheep should never disregard their shepherds’ faithful teaching and oversight because such sinful disrespect only makes the leaders’ accountability to God that much more difficult. The verse concludes by admonishing, “Let them do this with joy and not with grief, for this would be unprofitable for you.” Stubborn, self-willed, and unsubmissive sheep steal the joy from their shepherds and give themselves and their leaders nothing but pain and an unprofitable relationship (cf. Jer. 9:1–6; Matt. 23:37–39). (For more complete commentary on Hebrews 13:7, 17, see Hebrews, The MacArthur New Testament Commentary [Chicago: Moody, 1983], chaps. 38–39.)

For the local church to function as God intended and receive His blessing, its pastors must be responsible to labor among the people, exercise authority over them, and provide instruction to them. At the same time, the people have obligations to appreciate the pastors, esteem them, and submit to them. When both fulfill their respective responsibilities, the church becomes the unified, joyful, peaceful, and healthy flock God intended it to be. Faithful pastors and faithful people ministering together bring honor to Christ, the head of the church, advance the kingdom of God, and give Him glory.