As we draw near to the end of 1 Thessalonians, which by all accounts is one of Paul’s earliest letters, it becomes evident that the church was not some latter addition to the original Christian movement but was integral to it from the very beginning. As Paul concludes this letter, he gives instructions strongly suggesting that he had established the converts in that city as an organized church. He begins: “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work” (vv. 12-13).

This statement shows that Paul recognized official leaders among the believers in Thessalonica. Acts 14:23 shows that from the very beginning, Paul “appointed elders” in the churches he founded and invested them with authority by “committing them to the Lord.” It is clear from later letters that Paul and the other apostles institutionalized this practice. Apostolic churches such as the one in Thessalonica were organized under the spiritual leadership of a group of elders working together. Acts 20:4 mentions two Thessalonican men who likely were elders (“Aristarchus and Secundus”), and there were probably more.

Verse 12 identifies the work to which church leaders are called. Paul’s description applies to all elders, but especially to ministers in their full-time calling to the church: they “labor among you,” “are over you in the Lord,” and “admonish you.” First, Paul says that church leaders “labor among you.” Primarily, this statement notes the costly effort – even to the point of exhaustion – involved in providing spiritual leadership to the church. This description makes the point that pastors should be expected to work hard in service of the church. Whether it is study and the preparation of sermons, or visiting the sick and counseling the disturbed, or instructing people for baptism and marriage, or being diligent in intercession – these things demand that we “toil, striving with all energy which [Christ] mightily inspires within” us (Col. 1:29).

Second, Paul emphasizes that church leaders “are over in the Lord” (v. 12). Here, the Greek word proistemi conveys the idea of presiding over or having charge. In 1 Timothy 3:4, the same word has the idea of “manage,” and in 1 Timothy 5:17 of “rule.” Paul expressed a similar notion when he identified the eldership as “the office of overseer” (1 Tim. 3:1). Therefore, elders and pastors are authority figures in and over the church. It makes all the difference that Paul specifies the elders’ rule as being “in the Lord” (v. 12). Their pastoral authority comes from Christ and must be wielded on His behalf and in His name. It is essential that Christian leaders demonstrate that their authority is “in the Lord” by always explaining the biblical basis or logic behind actions that are taken.

Third, Paul says that church leaders are called to “admonish” (v. 12). Here, the Greek word noutheteo means to “rebuke” or “correct.” This not a harsh exercise of judgment, but a loving admonition of believers who are going astray in either doctrine or life. We gain a flavor for the style of reproof required of elders when we see in Paul’s letters both a forthright boldness and a tender mildness in dealing with the wayward.

One of the most important applications that we can make from Paul’s teaching on church leaders is to realize that it entails a mandate for church membership. If the Lord has placed leaders over the church and called them to the triple function of laboring, ruling, and admonishing, then it follows that the Lord’s people are to be organized in churches under this very kind of spiritual leadership.

Some people ask the question, “Why should I join the church?” There are a number of good answers. One is that God has organized human society in covenantal relationships, and Christians are to bond together as a covenant people in the Lord. This points to the analogy of the church as a family, with its associations of affection, loyalty, and commitment. Another reason why church membership is essential is our calling together to the work of the Lord. Jesus’ Great Commission charges us not merely to make casual believers or fickle spiritual consumers. Instead, Jesus gave His followers a commission that can be fulfilled only in the context of a faithful church (Matt. 28:19-20).

In verse 5:13, Paul adds a word about the importance of Christians’ support and encouragement of pastors and elders. This charge has three components, the first of which is to appreciate and respect church leaders. Paul began verse 121 this way: “We ask you, brothers, to respect those who labor among you.” The word respect is the Greek word know and involves the ideas of both personal acquaintance and acknowledgment.

In verse 13 Paul adds a charge for Christians “to esteem them very highly,” the idea being that a special honor due to the holy office of the minister and elder. It is this biblical mandate that has prompted ordained ministers to receive the title Reverend, in keeping with Paul’s emphasis in 1 Timothy 5:17: “Let the elders rule well be considered worthy of double honor, especially those who labor in preaching and teaching.” The issue is not the granting of social prestige, still less of celebrity status, but rather the spiritual submission to biblical authority that will enable the pastor to fulfill his God-given role in the lives of Christ’s people.

In addition to respect, Paul would have Christians grant loving affection to their spiritual leaders: “Esteem them very highly in love because of their work” (v. 13). A faithful pastor labors intensely and prayerfully for the spiritual well-being of his flock; one of the chief blessings that compensates for the trials is the loving appreciation and affection of the people. This loving esteem includes providing generously for their material needs and praying for God to protect and bless their ministry.

Finally, church members support their pastors and elders by placing a priority on the peace and unity of the church: “Be at peace among yourselves” (v. 13). Few things distract and discourage a pastor more greatly than when church members level needless complaints against fellow believers or disturb the church with quarrels and strife. Being peaceable also implies a willing support of decisions made by church leaders.

Everything that Paul has taught about church leadership and membership must be applied in careful biblical balance. Leaders are to oversee, not dominate or stifle. Authority is to be “in the Lord” and not in the flesh. Church members are to respect but not to worship their pastors. Christians are to obey and follow their leaders, but leaders are to teach and make decisions in keeping with Scripture. Members are to love church leaders not so much for their gifts – which may result in division or favoritism – but for their work on Christ’s behalf. This need for balance and the difficulty or achieving it ought to persuade every Christian of the great need that we have for prayer, both for ourselves and for the church to which we belong.

Yet no matter how poorly we may succeed in achieving the biblical standard of church leadership and membership, we should never hate but always love the church. In response to our relationship through faith with Jesus Himself, Christians should treasure the church, pray for the church, and bind together in the church for the worship and work that is designed by God to bring glory to Christ and the gospel of salvation to the world.

1 Thessalonians 5:12-13 Study Questions:

As with learning a new language, the grammar is the starting point, but the ideal is to reach a point where one does not even need to think about the grammar or the construction of sentences. This is the point of fluency, and it is the same as learning the new language of Christian behavior. The ideal is that believers should have the new language of Christian behavior written on their hearts. How are we to relate to Christian leaders as we learn fluency in the new language of behavior for believers (vv. 12-13)?