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2Th_1:3. Ὀφείλομεν ] namely, I Paul, together with Silvanus and Timotheus.
καθὼς ἄξιόν ἐστιν ] as it is meet, as it is right and proper, is usually considered as a mere parenthesis, resuming ὀφείλομεν , so that ὅτι is considered in the sense of that dependent on εὐχαριστεῖν . However, as the discourse afterwards follows quickly on ὅτι , so καθὼς ἄξιόν ἐστιν would sink into a mere entirely meaningless interjection and parenthesis; but as such, on account of the preceding ὀφείλομεν , it would be aimless and superfluous. In direct contrast to this view, Schott places the chief emphasis on καθὼς ἄξιόν ἐστιν , which he rightly refers back to εὐχαριστεῖν instead of to ὀφείλομεν . According to Schott, καθώς is designed to denote “modum eximium, quo animus gratus declarari debeat,” and the thought to be expressed is “oportet nos deo gratias agere, quales conveniant praestantiae beneficii, i. e. eximias.”[32] But neither can this interpretation be the correct one. For (1) καθώς is never used as a statement of gradation; (2) it is hardly conceivable that Paul should have concentrated the emphasis of the sentence on καθὼς ἄξιόν ἐστιν . If he had wished to do so, he would at least have written Εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ περὶ ὑμῶν , καθὼς ἄξιόν ἐστιν , but would not have inserted πάντοτε and ἀδελφοί . Taking this insertion into consideration, we are obliged to decide that after ἀδελφοί a certain pause in the discourse commences, so that Εὐχαριστεῖν … ἀδελφοί is placed first as an independent general expression, to which καθὼς ἄξιόν ἐστιν is added as a connecting clause, for the explanation and development of the preceding by what follows. But from this it follows that ὅτι belongs not to εὐχαριστεῖν , but to καθὼς ἄξιόν ἐστιν , and denotes not that, but because. The meaning is: We ought to thank God always on your behalf, as it (sc. the εὐχαριστεῖν ) is right and proper, because, etc. As by this interpretation καθὼς ἄξιόν ἐστιν is neither unduly brought forward nor unduly placed in the shade, so also every appearance of pleonasm vanishes. For ὀφείλομεν expresses the duty of thanksgiving from its subjective side, as an internal conviction; καθὼς ἄξιόν ἐστιν , on the other hand, from the objective side, as something answering to the state of circumstances, since it is meet, since it is fit and proper, to give thanks to God for the divine proof of His grace.
ὑπεραυξάνει ] grows above measure, exceedingly. The compound verb is an ἅπαξ λεγόμενον in the N. T. But Paul loves such intensifying compounds with ὑπέρ . They are an involuntary expression of his overflowing feelings. Comp. Fritzsche, ad Rom. I. p. 351. Olshausen certainly represents it otherwise. He finds in the compound verb a forbearing allusion to the fact that the Thessalonians were guilty of extravagance in their religious zeal,—an allusion which, as at all events it would contain a certain degree of irony, it is impossible to assume here, where Paul speaks of the reasons of his thanksgiving to God. Such an interpretation is not ingenious, as Baumgarten-Crusius judges, but meaningless.
ἑνὸς ἑκάστου πάντων ὑμῶν ] instead of the simple ὑμῶν , emphatically strengthens the praise bestowed. Fromond.: non tam totius ecclesiastici corporis, sed uniuscujusque membri, quod mirum est et rarissimae laudis. But Hofmann, in a strangely erroneous manner, thinks that πάντων ὑμῶν does not depend on ἑνὸς ἑκάστου , but is in apposition to it.
εἰς ἀλλήλους ] does not belong to πλεονάζει . It is the further objective specification of ἀγάπη , as ἑνὸς ἑκ . πάντ . ὑμ . is the subjective. ἀλλήλους denotes the fellow-Christians in Thessalonica. Therefore erroneously, Pelt: Nec vero sine causa Paulus tam multus est in commendanda eorum caritate in omnes effusa; quum enim sciret, quam facile turn temporis accideret, ut Christiani se invicem diligerent, exteros vero aspernarentur, hac potissimum laude ad omnium hominum amorem eos excitare studuit.[33]
[32] Comp. already Ambrosiaster: ut non qualecumque esse debitum ostenderet, sicut dignum est, ait, ut pro tam infinito dono magnas gratias referendas deo testarentur.—Oecumenius: ἤ , ὅτι φησὶ δίκαιόν ἐστι , νοήσεις · ἢ τὸ μεγάλως ἐξακουστεόν , ἵνα ᾖ μεγάλως καθὼς ἄξιον τῷ μεγάλα παρέχοντι .—Theophylact: ἢ ὅτι καὶ διὰ λόγων καὶ διʼ ἔργων · αὕτη γὰρ ἡ ἀξία εὐχαριστία . Comp. also Erasmus’ paraphrase, and Fromond.
[33] So also arbitrarily Schrader: from the limitation of love to Christians is to be inferred an abhorrence of Gentiles.