2 Thessalonians 3:4

2Th 3:4. Ἐν Κυριῳ, in the Lord) Trust [“Have confidence in”] no man by himself.—παραγγέλλομεν, we charge or command) for example, that ye pray for us, that ye fortify yourselves. See 2Th 3:1 [2, 3].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_3:4. The apostle has confidence in Christ that He will come to the assistance of the Thessalonians, promoting their faith and protecting them; but he is likewise confident in them, that they on their part will not fail in obedience to the apostles commands. Thus the apostle paves the way for a suitable transition to the exhortation in 2Th_3:6 ff.

ἐν κυρίῳ] a statement of the element of his confidence annexed to πεποίθαμεν ἐφʼ ὑμᾶς, in order to express that the apostles confidence in his readers was one founded on Christ, caused by the participation of Christianity. Comp. Gal_5:10; Php_2:24; Rom_14:14.

ἐφʼ ὑμᾶς] see Meyer on 2Co_2:3.

καὶ ποιεῖτε] does not still belong to the protasis (see Erasmus on the passage), but begins the apodosis.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 3:4 . πεποίθαμεν (= we have faith), still playing on the notion of πίστις . Paul rallies the Thessalonians by reminding them, not only of God’s faithfulness, but of their friends’ belief in them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The second admonition is, that they follow always the doctrine of the Apostles as a rule for their life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

we have confidence in the Lord--as "faithful" (Th2 3:3). Have confidence in no man when left to himself [BENGEL].

that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare Th2 3:11; Th2 1:3; Th1 3:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. And we have confidence] We have no doubt of God's kindness towards you; he loves you, and will support you: and we can confide in you, that ye are now acting as we have desired you, and will continue so to do.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4 We have confidence. By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying — that it should be only in the Lord. All, therefore, that do not observe this limitation, do to no purpose resort to Paul’s example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men’s hearts continue to be directed towards love to God, and patient waiting for Christ, other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ’s coming. In following up with prayer his expression of confidence, he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) We have confidence in the Lord touching you.—Rather, We rely upon you in the Lord: the clause forms the counterpart to the last verse. St. Chrysostom’s whole comment is worth transcription:—“God, saith he, is faithful, and having promised to save, save He assuredly will, but as He promised. And how did He promise? If we would be agreeable, and would hear Him; not unconditionally, nor while we remain inactive like stocks and stones. Yet, well has he added his, ‘We rely in the Lord:’ that is, ‘We trust to His love of men.’ Once more he takes them down, ascribing the whole matter to that quarter; for had he said ‘We trust to you,’ it would have been a great compliment indeed, but would not have taught them to ascribe all to God; and had he said ‘We rely on the Lord that He will keep you,’ without adding ‘upon you,’ and ‘that ye both do and will do what things we command,’ he would have made them less active by casting the whole upon the power of God.” (See the passage of Galatians referred to in the margin.)

Both do and will do.—The emphasis of the sentence is on the future tense, the commendation of the present being only intended to do away the rebuke which might have been conveyed by the future alone. How careful St. Paul is not to wound susceptibilities, though he never “pleases men”! (See, for instance, Notes on 1Th_4:1; 1Th_4:9-10; 1Th_5:11.) This expression of confidence is a happy rhetorical means of preparing readers for the commands which are to follow.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you] “The Lord” is not, as the English phrase may suggest, the object of this confidence—2Th_3:3 declared the Apostle’s trust in Him—but the ground on which rests his confidence in the Thessalonian Church. His relations with them and feelings towards them have the common relationship of both to Christ for their foundation and background, their vital underlying bond; comp. 1Th_3:2; 1Th_4:1; 1Th_4:16; 1Th_5:12 and 2Th_3:12 below. No idiom is more frequent or characteristic of St Paul than this—in the Lord, in Christ. But it is “to you” that his confidence is now directed; the construction of the Greek is identical with that of 2Co_2:3, “having confidence in you all.” Let us accordingly read here, in the Lord we have confidence in you. Such is the trust that all true Christians should give to each other.

For command read charge, as in 1Th_4:2‚ 11 (see notes). The word is taken up again in 2Th_3:6. The Apostle seems to have an eye already to the “charge” that he is about to give, which will put to the test his readers’ obedience. The like satisfaction he has repeatedly expressed (ch. 2Th_1:3; 2Th_1:5; 2Th_2:13; 1Th_1:3; 1Th_3:6-10; 1Th_4:1; 1Th_4:9-10; 1Th_5:11).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And we have confidence in the Lord touching you,.... The ground of confidence concerning them was not in themselves, in their grace, and strength, and wisdom, and conduct, and good behaviour; but in the Lord, in his grace and strength, and in the power of his might, without whom they could do nothing, but through him strengthening them, could do all things.

That ye both do, and will do the things which we command you; referring both to the commandments, which they had already given them by Christ, and they had showed, and continued to show a proper regard unto, see Th1 4:1 and also to what would be observed to them, as in Th2 3:6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

Ver. 4. That ye both do and will do] Qui monet ut facias quod iam facis, ille monendo laudat, &c. Here the apostle, like an orator, entereth their bosoms; and by praising their present obedience, artificially wresteth from them a redoubled diligence; Virtus laudata creseit. Thus being crafty, he catcheth them with guile, as he did those Corinthians, 2Co 12:16. It must be an elaborate discourse that shall work upon the heart.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And we have confidence in the Lord - Not primarily in you, for you have hearts like others, but in the Lord. It is remarkable that when Paul expresses the utmost confidence in Christians that they will live and act as becomes their profession, his reliance is not on anything in themselves, but wholly on the faithfulness of God. He must be a stranger to the human heart who puts much confidence in it even in its best state; see Phi 1:6; Phi 4:7; 2Ti 1:12; compare Jud 1:24; Rev 3:10; Pro 28:26.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostle had before declared his confidence that God would establish them and keep them from evil, and now here declares his confidence in them concerning their obedience; for he knew well that this is the way of God’s keeping men; and hereby he shows that he built his confidence concerning what he had before declared about their election, calling, establishment, and preservation upon some good ground. And he describes their obedience by doing what the apostle and his fellow labourers in the gospel among them commanded them, whether they were commandments about the duties of the law of the first or second tables, or the doctrine, order, worship, or discipline of the gospel; so that their commandments were no other but the commandments of the Lord himself, Mat 28:20; 1Co 14:37. Ministers are not arbitrary commanders in the church; not lords over God’s heritage, 1Pe 5:3, or have dominion over the people’s faith, 2Co 1:24; nor may they, as the Pharisees, teach for doctrines the commandments of men, Mat 15:9. And he speaks before of these Thessalonians, that they received the word preached by them, not as the word of men, but of God, 1Th 2:13. Both our faith and practice in religion are to be built upon Divine authority; either upon what God hath expressly declared, or what by clear consequence may be derived from it. So that what they command the people is from the Lord, and not themselves. Their work is to search out the mind and will of Christ, as revealed in the Scripture, seeing they have not that immediate infallible inspiration that the apostles had, who were called to lay the foundation which others were to build upon. And as to those things that are but appendices, and not of the substance of religion, and for which no particular rule is or can be laid down, Christian prudence is to regulate them according to general rules, wherein the advice, appointment, and authority of the minister is to be regarded in every church. Yet nothing ought to be enjoined in these things that is uncomely, that is not for edification, that is not of good report, that hath an appearance of evil, that gives just occasion of offence, that transgresseth the general rule of mercy, that is a direction of superstition, whereby many of the commandments of the Romish Church are justly condemned. And obedience to these commandments of the apostle he describes by the universality of it,

the things that we command you; that is, all things; the indefinite being equivalent to the universal. And by the constancy of it, that ye both do and will do, & c.; ye will persevere to do what commandments ye have already received, or any new commandments we shall further give you; some whereof are probably such as are mentioned in the following part of this chapter. And their present obedience gave the apostle confidence about that which was future; at least he declares to them this confidence, as an insinuating argument to persuade them thereunto.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Confidence in the Lord touching you—That on the divine side, since the Lord is faithful, every thing possible will be done; that possibility and faithfulness being limited only by the laws of God’s action in the kingdom of grace, laws prescribed by himself upon himself. And among those laws is the postulate by him required, that man, as free-agent, should use granted grace, and power to meet the conditions necessary to justification, sanctification, persevering grace, and eternal life.

Ye both do and will do—That they will do he trusts, first, because God, on the divine side, will stablish and keep; and you, on the human side, will consent to be stablished and kept; that is, that you will do the conditions of the full realization of God’s stablishing and keeping.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And we have confidence in the Lord. The apostle confidently expects the obedience of the Thessalonians, but his confidence is not fixed on them on their own efforts, endeavours, and resolutions but on the Lord, namely, Christ; on his grace and strength communicated to and perfected in weakness. The obedience of the Thessalonians flowed from the grace of Christ; it was in consequence of the communication of the influences of his Spirit that they were enabled to make progress and to persevere in the Christian life. "Here," observes Professor Jowett, "as elsewhere, the apostle speaks of believing, hoping, doing all things in Christ. We lead an ordinary life as well as a religious one; but, with the apostle, his ordinary life is his religious one, and hence he uses religious expressions in reference to all that he says and does." The apostle lives in the sphere of Christ. Touching you; with reference to you the direction of his confidence. That ye both do and will do the things which we command you. There is here the same union of Divine assistance and human effort, of God"s working and man"s working, which pervades the whole scheme of the gospel salvation. (see Php_2:12, 13)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We trust in the Lord concerning you - Thus only should we trust in any man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, "Although I gave you the assurance of God’s faithful readiness, according to his promise, to do every thing that is requisite on his part, in order to your establishment in holiness, and preservation from sin; yet you must not, you cannot, expect the assistance of God, except you also add your own endeavours, as I have commanded; and accordingly, I have good confidence, that what I command you in the Lord, or by the authority of the Lord, both now and hereafter, at all times, shall be performed by you."

Where note, The character of that obedience which the gospel directs; it must be universal and perpetual: Ye do all things that I command you, and I have confidence that ye will do.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

And we have confidence in the Lord touching you, that ye both do and will do the things which we command . [The faithfulness of God to supply power and protection gave the apostle confidence that the Thessalonians were living in obedience to his instructions, and would continue to so live.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

4. We have confidence in the Lord. That by the Lord's power and protection ye both do and will do the things” commanded.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

We have confidence

"We have faith" or "We trust"

direct your hearts

Here "heart" is a metonym for a person's thoughts or mind. AT: "cause you to understand" (See: Metonymy)

to the love of God and to the endurance of Christ

Paul speaks of God's love and Christ's endurance as if they were destinations on a path. AT: "how much God loves you and how much Christ has endured for you" (See: Metaphor)

translationWords

heart

love

God

endure

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. DcG, verss. (except d e vg), add υμιν to παραγγελλομεν (cf. 2Th 3:2).

The double form of ποιεω has occasioned a crop of various readings:

(a) ποιειτε και ποιησετε, in א*A de; (b) ποιειτε και ποιησατε, D*gr;

(c) και ποιειτε και ποιησετε, אcDcKLP &c., f vg et facitis et facietis;

(d) και εποιησατε και ποιειτε και ποιησετε, B; cop fecistis et facitis;

(e) και εποιησατε alone, Ggr, several minn.; g et fecistis et facietis.

The early (itacistic) corruption of ποιησετε into ποιησατε (D) appears to have bewildered the copyists. Is it not just possible, however, that BG cop have preserved a true reading, and that in (a) ποιειτε was an assimilation of και εποιησατε to 2Th 3:1 above, and to 1Th 4:10? εποιησατε is commended by its difficulty (after πεποιθαμεν), and by the fact that its priority might best explain the genesis of the other readings. The initial και of B and G seems original.

4. The Apostles, trusting for the safety of their flock to “the Lord,” are at the same time well assured of the faithfulness of the Thessalonians themselves: πεποίθαμεν δὲ ἐν κυρίῳ ἐφʼ ὑμᾶς, But we confidently rely, in the Lord, upon you. Πεποιθέναι ἐπί with accusative occurs besides (for the N.T.) only in 2Co 2:3 and Mat 27:43 (the better reading): cf. ἐπί with dat., 2Co 1:9, Heb 2:13, Luk 11:22; Luk 18:9; and εἰς with accus. after the same verb, Gal 5:10. The preposition signifies—as after πιστεύω, πίστις, in Act 9:42; Act 11:17, Heb 6:1; or ἐλπίζω in 1Ti 5:5, 1Pe 1:13; or χρηστότης in Eph 2:7—a confidence directed towards and resting upon its object. The simple dative, according to classical regimen, follows this verb in 2Co 10:7, Php 1:14, Phm 1:21; dative with ἐν in Php 3:3 f.; πέποιθα has much the same variety of construction as πιστεύω. The perfect is of the type of οἶδα, ἕστηκα, κ.τ.λ.: “I have got the persuasion,” so “I have confidence”; cf. πέπεισμαι, Rom 8:38; Rom 14:14, &c. Ἐν κυρίῳ is related to πεποίθαμεν … ἐφʼ ὑμᾶς, as to its sentence in 1Th 4:1 (see note): “the Lord (Jesus Christ)” and His service supply the sphere of all Christian relationships; St Paul’s confidence toward the Thessalonians is grounded ultimately in Christ: cf. Gal 5:10, ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ.

The matter of confidence is thus stated: ὅτι ἃ παραγγέλλομεν [καὶ] ποιεῖτε [or ἐποιήσατε] καὶ ποιήσετε, that the things which we charge (you), you (both) are doing [or have done] and will do. For παραγγέλλω, thrice repeated in the sequel, see notes on 1Th 4:2 (παραγγελία) and 11. Under the present tense the verb brings forward no general directions respecting the Christian life, such as were included in the παραδόσεις of 2Th 2:15, nor does it recall the παραγγελίαι of 1Th 4:1-12; it urges the injunctions presently given—in the first place, the appeal of 2Th 3:1 f., and then the charge immediately to follow in 2Th 3:6-15: cf. 1Co 7:10; 1Co 11:17. The reading ἐποιήσατε (for ποιεῖτε: see Textual Note) would imply assurance on the writers’ part that their commands had been obeyed in time past, and accordingly will be in time to come. For the fact stated by ποιεῖτε, cf. 1Th 4:10; also Rom 15:14. Πεποίθαμεν bears specially on the future, ποιήσετε; had the present (or past) only been in view, the writers might have used οἴδαμεν: see 2Co 9:2; εἰδὼς ὅτι … ποιήσεις, however, of certain expectation, in Phm 1:21; cf. also Php 1:6; Php 1:19, and 1Th 5:24 above.

4. ANTICHRIST IN THE EARLY CHURCH

During the earliest age of the Church’s History, ending with the dissolution of the Western Empire in the fifth century, one consistent theory prevailed respecting the nature of Antichrist,—viz. that he was an individual destined one day to overthrow the Roman Empire and to establish a rule of consummate wickedness, which would quickly be terminated by the appearance of the Lord Jesus from heaven, coming to effect the Last Judgement. After the downfall of Rome, Greek theologians saw in the Eastern Empire, with its Christian capital of Constantinople (the New Rome), the fabric which Antichrist would destroy. In later ages this rôle was assigned to the Holy Roman Empire, resuming the part of imperial Rome in the West. The Eastern Empire succumbed in the fifteenth century; but this remained the most imposing bulwark of society. When the Western Empire in its turn became a shadow, its office was transferred—especially by Roman expositors—to the Christian State in general. Here “the withholder” (ὁ κατέχων, τὸ κατέχον) was found by the Fathers, in the power of the Roman government and the civil polity of the Empire—Romanus status, as Tertullian says; its dissolution imported the end of the world to the mind of the Church of the first three centuries. The above view was not inconsistent, however, with the recognition of the features of Antichrist in particular imperial rulers. Chrysostom probably echoes a popular belief when he speaks of Nero as “a type of Antichrist,” and as embodying “the mystery of iniquity already working.” The resemblance of Nero to St John’s first θηρίον probably favoured this identification. The idea of Nero’s return and re-enthronement, so long current in the East, was associated with this tradition and kept it alive.

Many leading Patristic writers however—including Theodore of Mopsuestia, Theodoret, Augustine, Pelagius, John of Damascus—sought τὸ μυστἡριον τῆς ἀνομίας not in the political but in the religious sphere, following the intimation of 1Jn 2:18-22; they saw it continuously working in the progress of heresy and schism; some attempted to combine the two factors, detecting a common leaven of Satanic evil in civil and in ecclesiastical rebellion. Greek interpreters made faith, or the gifts of the Spirit, the κατέχον.

As to the meaning of ἡ ἀποστασία in this context, opinions were divided upon much the same lines. It was revolt from the Catholic Church, or from the Imperial State, or from both at once. Immorality was a feature regularly attached to doctrinal aberration by orthodox exegetes in their treatment of this point; and contemporary illustration was not wanting. The ναὸς τοῦ θεοῦ of 2Th 2:4 was usually regarded as the Christian Church; but a few scholars (Cyril of Jerusalem, Pelagius; and in later days, Nicolas de Lyra and Cornelius a Lapide) adhered to the literal reference of this expression to the Jewish Temple, supposing that this must be rebuilt, to become Antichrist’s seat, before the end of the world. In connexion with the latter opinion, a Jewish origin, from the tribe of Dan (Gen 49:17)[7]—the genealogy of Antichrist suggested by Rabbinical interpreters—was assigned to the Man of Lawlessness. Many patristic and medieval interpreters confess themselves at a loss on this subject.

[7] From this text, in conjuction with Deu 33:22 and Jer 8:16 (Lev 24:10 ff. and Jdg 18:30 f. helped to balcken Dan’s character), an astonishing vein of Jewish speculation and allegory has opned out. Dan has served as the bête noire of Rabbinism, being made to play amongst the sons of Jacob a part resembling that of Judas amongst the twelve Apostles. With its ensign of the serpent, Dan stood for the antithesis and would-be supplanter of the royal tribe of Judah; it belonged to the dark north of the land, and supplied the seat of Jeroboam’s apostate and idolatrous worship. Dan, to be sure, is wanting in the Apocalyptic list of The Tribes (Revelation 7.). See Friedländer’s work above cited, ch. 9., Die Anstammung des Antichrist aus Dan; also Bousset’s Antichrist, pp. 112 ff. Amongst the Fathers, this tradition goes back to Irenæus and Hippolytus.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] forms a transition to the exhortations which are to follow, vv. 6 ff.

ἐν κυρίῳ, as the element in which his confidence is exercised, shews it to be one assuming that they will act consistently with their Christian profession: and so gives the expectation the force of an exhortation, but at the same time of a hopeful exhortation.

ἐφʼ ὑμᾶς (reff.), with reference to you—the direction of his confidence. καὶ ποιεῖτε κ. ποιήσετε is all the apodosis—not ὅτι ἃ παραγγ. κ. ποιεῖτε, καὶ ποιήσετε, as Erasm.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. πεποίθαμεν δέ κτλ. With δε again, introducing a new point, and with the Pauline phrase πεποίθαμεν ἐν κυρίῳ (Gal 5:10, Php 2:24, Rom 14:14, but not in I), Paul, who is still intent on gaining the willing obedience of the converts, avows with tact his faith that what he commands they will do as they are doing. This confidence is defined as inspired by the indwelling Christ (ἐν κυρίῳ), and as directed to the readers (ἐφʼ ὑμᾶ; cf. 2Co 2:3; also εἰς ὑμᾶ Gal 5:10). The insertion of ποιεῖτ (cf. I 5:11) tactfully prepares for ποιήσετ, as καθὼς καὶ περιπατεῖτ (I 4:1) prepares for περισσεύητε μᾶλλο (I 4:1). Though the words are general, “what (that is, quae not quaecumque) we command, both you are doing and will continue to do” (the future being progressive; BMT 60), yet it is natural in view both of παραγγέλλομε (cf. vv. 6, 12) and ποιήσετ to find a specific reference, namely, not to the faint-hearted (as if vv. 4-5 were a doublet of 2:15-17), and not to the request for prayer (vv. 1-2 Lft.), but to the command in vv. 6-15 (Calvin).

The underlying connection between v. 4 and v. 3 is not evident. In deed, πεποίθαμε is less obviously dictated by πιστό than πιστό is by πίστι The connecting idea may be that since Christ is really faithful and will surely protect the readers from the wiles of the devil, Paul may dare to express his faith in them, prompted by Christ, that they (probably the idlers) will no longer seek to excuse their idleness but will be willing, as they are able (v. 3), to do what he commands. Or it may be that v. 4 is suggested by something else said in the letter to Paul. In any case, v. 4 prepares for vv. 6-15, as most admit (Lün. Riggenbach, Ell., Wohl., Mill., et al.; so Find. who, however, refers ποιεῖτ to vv. 1-2).—πείθει is characteristic of Paul, though the word is not confined to his writings; the perfect tense here denotes the existing state, “I am confident.” The specifically Pauline ἐν κυρίῳ (see I 3:8) does not always appear in this phrase (πέποιθα ἐπι or εἰ). While v. 3 hints that the readers are “in the Lord,” the position of ἐφʼ ὑμᾶ intimates only that Paul is in the Lord, the one who inspires his confidence in the converts; contrast Gal 5:10, πέποιθα εἰς ὑμᾶς ἐν κυρίῳ πείθει is construed with ἐφʼ ὑμᾶ (2Co 2:3, Mat 27:43 and often in Lxx), with εἰ (Gal 5:16 Sap. 16:24) with ἐ (Php 3:3), and with ἐπι and dative (2Co 1:9, etc.).—The expected ὑμῖ after παραγγέλλομε (I 4:11; cf. below, vv. 6, 10) is inserted by AGFKLP, et al.; but אBD, et al., omit. On ὅτ, cf. Gal 5:10, Php 2:24, 2Co 2:3, etc.; on παραγγέλλει, see I 4:2.—καὶ ποιεῖτε καὶ ποιήσετ is read by P and Vulg and (without the first και) by אAD; GF have καὶ ἐποιήσατε καὶ ποιεῖτ; B alone is comprehensive with καὶ ἐποιήσατε καὶ ποιεῖτε καὶ ποιήσετ Either B is original with its unexpected aorist after the present παραγγέλλομε, or the seat of the trouble is the itacism ποιήσατ which D preserves.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.