1 Thessalonians 5:18

D*G and several minn. insert εστιν in 2nd clause (τουτο γαρ εστιν)—an example of seeming Latinisms in the Western text; cf. note on 1 Thessalonians 4:17 above. Or is εστιν due to the parallel in 1 Thessalonians 4:3?

א*A, του θεου for θεου.

18. ἐν παντὶ εὐχαριστεῖτε contains the same paradox, for the Thessalonians, as πάντοτε χαίρετε (see note above). “In everything,”—even in persecution and shame; cf. again Philippians 1:29; 2 Corinthians 12:9 f., &c. This too St Paul taught by example: see 1 Thessalonians 1:2; 1 Thessalonians 3:9 f.; Acts 16:25. Ἐν παντί differs from περὶ παντός (1 Thessalonians 1:2, &c.) as denoting the circumstances, not the object, nor the occasion (ἐπί), of thanksgiving. For the phrase ἐν παντί (not to be limited by καιρῷ), cf. 2 Corinthians 7:5; 2 Corinthians 7:11; 2 Corinthians 7:16; Philippians 4:6; Philippians 4:12. On εὐχαριστέω, see note to 1 Thessalonians 1:2. Chrysostom’s comment, τὸ�, τοῦτο φιλοσόφου ψυχῆς, is very characteristic; to the Greek Christian, an intelligent piety was the true φιλοσοφία.

Prayer and Thanksgiving are companions in the language of Scripture and counterparts, as the two wings of the soul by which it rises toward God. The latter, however, may be tacitly included in προσεύχομαι,—a comprehensive term for devout address to God: see Philippians 4:6, “In everything by prayer and by supplication, along with thanksgiving, let your requests be made known to God,” where δέησις (cf. δέομαι, 1 Thessalonians 3:10 above) is distinguished from προσευχή as the “petition” for some specific boon, while “thanksgiving” for past blessings and for promised good accompanies both.

τοῦτο γὰρ θέλημα θεοῦ ἐν Χριστῷ Ἰησοῦ εἰς ὑμᾶς, for this is God’s will in Christ Jesus with regard to you. The three foregoing precepts are thus linked together; they constitute one habit and temper, the spirit of a true devotion to God, so that τοῦτο includes them collectively. Τοῦτο γὰρ θέλημα κ.τ.λ. adduces not so much a reason for obedience to Divine commands, as an assurance of their practicability; the argument is not, “You must do it, for God so wills,” but “Knowing that it is God’s will, you can do it”: cf. 1 Thessalonians 5:24 below; also 1 Thessalonians 4:3 (see note), of which this sentence is a repetition; and Philippians 2:13; 2 Corinthians 3:5, &c. As though the Apostles said: “You Thessalonian believers, so greatly afflicted and tempted to murmuring and despondence, are the objects of a special and gracious purpose on God’s part. God intends your life to be one of constant prayer, constant joy and thanksgiving; and this is made possible for you in Christ.” In Christ Jesus (the living, reigning Saviour: cf. note on this locution in 1 Thessalonians 2:14) the basis is laid and the sphere is found of all saving purpose and action on God’s side (see e.g. 2 Corinthians 5:19; 1 Corinthians 1:30), and of all experience and attainment of Divine grace on man’s side (Galatians 3:14; Ephesians 2:13, &c.). This θέλημα is not a mere “resolve of God” made known through Christ, but a “volition” operative and effective “in” Him, like “all the promises of God” (2 Corinthians 1:20). Εἰς ὑμᾶς, “(going out) unto you,” “(directed) towards you”: for εἰς denoting the direction of mind or moral activity, cf. 1 Thessalonians 5:15; 2 Thessalonians 1:11; Philippians 1:23; Acts 26:6, &c.; and see Winer-Moulton, p. 495.