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1Th_4:1. Τὸ λοιπόν (see critical remark) would now directly oppose what follows with what precedes: “for the rest,” “what is yet besides to be said;” whereas λοιπόν is a less prominent particle of transition—“besides.” Both forms, however, introduce something different from what precedes, and serve properly to introduce the concluding remarks of an Epistle; comp. 2Co_13:11; Php_4:8; Eph_6:10; 2Th_3:1. Here λοιπόν introduces the second portion of the Epistle, and that in an entirely natural and usual manner, as this second portion is the concluding portion of the Epistle.—( Τὸ ) λοιπόν is incorrectly explained by Chrysostom, Theophylact: ἀεὶ μὲν καὶ εἰς τὸ διηνεκές ; Theodoret, to whom Oecumenius, though wavering, adheres: ἀποχρώντως ; Luther: “furthermore;” Baumgarten-Crusius: “generally, what is the main thing.”
οὖν ] therefore, represents what follows as an inference from the preceding, and especially from 1Th_3:13. As it is the final destination of Christians to be ἄμεμπτοι ἐν ἁγιωσύνῃ , in order to reach this end prayer directed to God does not suffice, but also man’s own striving is requisite; so the apostle beseeches and exhorts his readers to increase in striving after a holy walk. Comp. Theodoret: Τούτῳ κεχρημένοι τῷ σκοπῷ προσφέρομεν ὑμῖν τὴν παραίνεσιν . Calixtus refers οὖν to the idea of the judgment taken from 1Th_3:13 : Ergo, … quum sciates non stare res nostras fine temporali aut terreno, sed exspectari adventum domini a coelis ad judicium, precamur vos et obtestamur, etc. Incorrectly Musculus: Quum igitur gratiam hanc acceperitis a domino, ut in fide illius firmi persistatis, quemadmodum ex relatione Timothei cum ingenti gaudio accepi: quod jam reliquum est, rogo et hortor, etc.
ἐρωτᾶν ] in the classics is used only in the sense of to inquire (see the Lexicons); here, as in 1Th_5:12, 2Th_2:1, Php_4:3, Joh_4:40; Joh_14:16, Act_23:20, etc., in the sense of to request, to beseech, analogous to the Hebrew ùÑÈàÇì (so also the English to ask), which unites both meanings. Ἐρῶτωμεν denotes the entreating address of a friend to a friend; παρακαλοῦμεν ἐν κυρίῳ , the exhortation in virtue of the apostolic office, thus the exhortation of a superior to subordinates.
ἐν κυρίῳ ] in the Lord, belongs only to παρακαλοῦμεν (against Hofmann), and means, as in Rom_9:1, 2Co_2:17; 2Co_12:19, Eph_4:17, as found in Christ, by means of life-fellowship with Him, Paul being only the organ of Christ; not for the sake of the Lord (Flatt), which would require διὰ τὸν κύριον ; also not per dominum Jesum, as a form of oath (Estius, Grotius, and others), against which is the Greek usage; comp. Fritzsche on Rom_9:1; Kühner, II. p. 307. Falsely, moreover, Theophylact: ὅρα δὲ ταπεινοφροσύνην , ὅπως οὐδὲ πρὸς τὸ παρακαλεῖν ἀξιόπιστον ἑαυτὸν εἶναί φησιν , ἀλλὰ τὸν Χριστὸν παραλαμβάνει κ . τ . λ .
ἵνα ] the contents of the request and exhortation in the form of its purpose.
παρελάβετε ] see on 1Th_2:13. Oecumenius, after Chrysostom (and so also Theophylact, also Pelt): τὸ παρελάβετε οὐχὶ ῥημάτων μόνον ἐστίν , ἀλλὰ καὶ πραγμάτων · ἐξ ὧν γὰρ αὑτὸς ἐβίου , τύπος τοῖς μαθηταῖς ἐγίνετο . But this extension of the idea is arbitrarily inserted against the natural meaning of the word, and against 1Th_4:2.
τό ] is not superfluous (Grotius), but specifies in a substantive sense the following words, in order to collect them into one idea, as in Rom_4:13; Rom_8:26; Rom_13:9; Gal_5:14; Php_4:10; Luk_1:62. Comp. Winer, p. 99 [E. T. 134]; Bremi, ad Demosth. de Cherson. p. 236.
καὶ ἀρέσκειν Θεῷ ] and (thereby) to please God, is co-ordinate to περιπατεῖν , although logically considered it is the consequence of περιπατεῖν ; περιπατεῖν can only be the means of ἀρέσκειν .
περισσεύητε ] sc. ἐν τῷ οὕτως περιπατεῖν . Falsely Theophylact, adhering to Chrysostom: ἵνα πλέον τι τῆς ἐντολῆς φιλοτιμῆσθε ποιεῖν καὶ ὑπερβαίνητε τὰ ἐπιτάγματα .
μᾶλλον ] a further intensification, as is a favourite custom with Paul; comp. 1Th_4:10; Php_1:23; 2Co_7:13, etc.