1 Thessalonians 5:9

ο θεος ημας (in this order) B 37, 116; similarly in 1 Thessalonians 2:16 B distinguishes itself by the order εφθακεν η οργη επʼ αυτους.

B aeth omit χριστου: the general probability of the insertion of χριστος by copyists where it was previously absent, must be weighed against the special probability of its omission in this Epistle where the combination ο κυριος Ιησους prevails.

9. ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν� κ.τ.λ., because God did not appoint us unto wrath, but to (the) securing of salvation through our Lord Jesus Christ. Ὄτι is read by Hofmann as explicative not causative, as stating the content of ἐλπὶς σωτηρίας (1 Thessalonians 5:8) rather than the reason for it—“a hope that God did not appoint us,” &c.; cf. 2 Corinthians 5:11, where ἐλπίζομεν is complemented by a perfect infinitive. But the common interpretation is more natural. Ἔθετο εἰς has “a partially Hebraistic tinge” (Ellicott); the idiom is parallel to שׂוּם לְ, שִׁית לְ, נָתַן לְ; but this is not incorrect Greek: see 1 Timothy 1:12; 2 Timothy 1:11; Acts 13:47; 1 Peter 2:8—the last the only precise parallel; and cf. Jeremiah 2:7; Jeremiah 25:12, &c. (LXX). Cf. with εἰς ὀργὴν θέσθαι Romans 9:22, σκεύη ὀργῆς κατηρτισμένα εἰς�: in the (hypothetical) event of “appointing unto wrath” the Divine foreordination supposes foresight, and takes into account all the moral conditions of the case; see Romans 8:29, for the opposite case of predestination to life. That God cherishes no angry purpose toward the Thessalonians, that there is no θησαυρὸς ὀργῆς (Romans 2:5) laid up for them in His plans, but an opposite destiny (1 Thessalonians 1:4; 2 Thessalonians 2:13 f.), of this the writers are assured by all that they know of them (see 1 Thessalonians 1:5 ff., &c.). On this ground (ὅτι κ.τ.λ.) the readers may with a joyful confidence “put on” the “helmet of ἐλπὶς σωτηρίας”: cf. Romans 5:2-11; 2 Corinthians 1:7; 2 Corinthians 1:21 f., 1 Thessalonians 4:16 ff., &c. Romans 8:31-39 is a virtual commentary on this passage. Ἔθετο … εἰς περιποίησιν σωτηρίας reminds us of ἐκλογή (1 Thessalonians 1:4); the verb implies the authority with which God “called” the Thessalonians (1 Thessalonians 2:12), and His gracious intentions towards them: cf. 1 Thessalonians 3:3; also 1 Timothy 1:12, θέμενος εἰς διακονίαν.

Περιποίησις (from περιποιέομαι, to make (to remain) over for oneself) signifies in its primary active sense obtaining permanently, making secure some desired object (in the O. T. frequently, preserving alive)—so here “in acquisitionem salutis” (Vulg.), “ad salutem obtinendam” (Beza); see 2 Thessalonians 2:14; Hebrews 10:39; Hebrews 2 Paral. 14:13; for the verb, 1 Timothy 3:13; Luke 17:33; Acts 20:28; Isaiah 43:21; 1Ma 6:44 : this usage is also classical. The noun acquired a further passive meaning, and represents in Malachi 3:17 (LXX) סְגֻלָּה, peculium, a treasure, prize—ἔσονταί μοι … εἰς περιποίησιν; hence λαὸς εἰς περιποίησιν, in 1 Peter 2:9 (=λαόν μου ὃν περιεποιησάμην, Isaiah 43:21); the like signification is found in Ephesians 1:14, εἰς� (see J. A. Robinson’s Commentary) Lightfoot regards the περιποίησις as God’s act, and so renders, after the Old Latin, “for the adoption of (consisting in) salvation,” thus making περιποίησις synonymous with ἐκλογή (1 Thessalonians 1:4); as though the Apostle’s thought were that God has destined the Thessalonians not to be objects of His anger but of His appropriative and saving grace. The parallel passage in Ep. II. does not seem, however, to admit of this interpretation of περιποίησις, and it is far from obvious here; 1 Thessalonians 5:6-8 incite the readers to a wakeful, soldierlike activity, such as will be crowned by the “winning of salvation,” the glorious end for which “God destined” them when He first “called them to His own kingdom and glory” (1 Thessalonians 2:12),—the soldier’s prize; cf. 1 Timothy 6:12, ἀγωνίζου τὸν καλὸν� … ἐπιλαβοῦ τῆς αἰωνίου ζωῆς. This final attainment of salvation, like its beginning (Romans 5:2; cf. Romans 5:9-11), comes through Christ: see 2 Thessalonians 1:7 ff.; 2 Timothy 4:18; 1 Corinthians 15:57. For “the Lord Jesus Christ” is the Mediator of salvation, from the first step to the last. The whole basis of redemption, the ground of the believer’s hope of its accomplishment, is laid down in the next verse:—