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1Th_5:11. Διό ] therefore, sc. because we will undoubtedly be made partakers of the glory of Christ, brings the preceding explanation to a conclusion; comp. ὥστε , 1Th_4:18.
παρακαλεῖν ] Grotius, Turretin, Flatt, Pelt, de Wette, Koch, Hofmann, and others interpret it as “to exhort.” More correctly, it is to be taken, as in 1Th_4:18, “to comfort.” For (1) the exhortation begun in 1Th_5:6 has already, in 1Th_5:9-10, been changed into words of comfort and consolation; (2) 1Th_5:10-11 stand in evident parallelism with chap. 1Th_4:17-18.
καὶ οἰκοδομεῖτε εἰς τὸν ἕνα ] and edify one the other. Paul considers the Christian church, as also the individual Christian, as a holy building, a holy temple of God which is in the course of construction; comp. Eph_2:20 ff.; 1Co_3:16; 2Co_6:16. Accordingly οἰκοδομεῖν is a figurative designation of Christian progress generally; comp. 1Co_8:1; 1Co_10:23; 1Co_14:4.
εἷς τὸν ἕνα ] equivalent to ἀλλήλους , see Kypke, Observ. sacr. II. p. 339. Comp. οἱ καθʼ ἕνα , Eph_5:33. Faber Stapulensis, Whitby, and Rückert (Römerbr. II. p. 249) read εἰς τὸν ἕνα , but differ from one another in their renderings. Faber Stapulensis finds the thought: “aedificate vos mutuo ad unum usque, h. e. nullum omittendo;” Whitby explains it: “edify yourselves into one body;” lastly, Rückert maintains οἰκοδομεῖν εἰς τὸν ἕνα is used “in order to denote the One, Christ, as the foundation on whom the building should be reared.” But in the first case Paul would have written ἕως ἑνός (comp. Rom_3:12), in the second εἰς ἕν (comp. Eph_2:14), and in the third ἐπὶ τῷ ἑνί (comp. Eph_2:19).
καθὼς καὶ ποιεῖτε ] a laudatory recognition, that the οἰκοδομεῖν had already begun with the readers; comp. 1Th_4:1; 1Th_4:10.