Sanctifying Thankfulness

By Rev. Mark A. Horne

November 22, 2023

Introduction

Thanksgiving occupies a central place in Christian worship, serving as an expression of gratitude towards God. Ephesians 5:20 is a pivotal verse in the Epistle to the Ephesians, reflecting the theological and liturgical richness of this New Testament text. This verse, which forms the third clause dependent on verse 18, is intricately linked to communal worship, urging believers to offer thanks to God as a climactic act of praise. This essay will explore this verse’s contextual and theological dimensions, focusing on the concept of thanksgiving within Christian worship and its sanctifying implications for believers. In other words, thanksgiving should be a continuous practice, encompassing spiritual and temporal aspects, and individual and communal expressions of gratitude. 

Thanksgiving in Individual Worship

The passage urges believers to maintain a perpetual disposition for the duty of thanksgiving. While singing psalms and expressing gratitude may not be constant, the underlying disposition should be unceasing. This continuous praise reflects the idea that there is always something for which to be thankful, given the abundance of God’s blessings. Continuous thanksgiving aligns with the biblical injunction to “pray without ceasing” (1 Thess. 5:17) and reminds believers to remain grateful throughout their lives.

Thanksgiving in Communal Worship

Moreso, Ephesians 5:20 encourages believers to engage in a profound act of thanksgiving within the context of communal worship. As noted by Ernest Best, this act of thanksgiving serves as an alternative to sinful behavior, echoing a recurring theme within the New Testament from the Old. The concept of thanksgiving, as seen in the Old Testament Psalms and the Qumran hymns, was quickly adopted into Christian worship practices (1 Thess. 5:18; Col. 4:2; 1 Tim. 2:1).¹

In a liturgical expression characterized by complete assurance, believers are urged always to offer thanks to God. This urging echoes similar exhortations found in other New Testament letters (Rom. 1:9; 1 Cor. 1:4; Phil. 1:4; 4:4; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3, 11; Phil. 4). The use of “all times” encompasses all occasions of worship, emphasizing the continuous nature of thanksgiving in the Christian life.

Therefore, the duty of thanksgiving extends beyond the confines of individual blessings. Believers are encouraged to give thanks for spiritual blessings, encompassing the joys and fulfillment experienced in their faith journey. However, it does not stop there; temporal mercies, or the blessings of everyday life, should also elicit gratitude. Furthermore, sanctified afflictions, which may be seen as trials and hardships endured for the sake of Christ, are not exempt from this duty. The passage invites believers to recognize that God’s kindness and favor extend not only to themselves but to others as well. Communal expressions of gratitude play a vital role in Christian worship, fostering a sense of unity and interconnectedness among believers.

The Challenge of the Term “All”

The passage emphasizes that gratitude should be a constant disposition in the life of a believer. The timing for appreciation is “always,” aligning with biblical injunctions such as Philippians 4:6 and 1 Thessalonians 5:17, which encourage a continuous attitude of thanksgiving in all aspects of life. Furthermore, the subject matter for thanksgiving is “for all things.” The use of the specific word “for” (huper) implies gratitude “in regard to” all things. While it is commonly said that Christians can give thanks “in all things but not for all things,” the passage suggests that it is appropriate to qualify this understanding.

One intriguing aspect of Ephesians 5:20 lies in interpreting the term “all.” The Greek word pantōn (πάντων) can be either masculine or neuter. While the masculine form refers to people and is often associated with intercession, the neuter form presents a challenge in determining its referent. When used in conjunction with pantote (πάντοτε), “at all times,” it is typically associated with intercession. However, it is entirely possible to give thanks for “things.”

Ernest Best suggests that thanksgiving should extend to various aspects of the believer’s experience, such as election, redemption, enlightenment, resurrection, and others. However, is this list exhaustive? Some early Church Fathers, like Jerome, Pelagius, and Chrysostom, argued that even unfortunate events should be included, drawing inspiration from passages like Job 3:23. They contended that believers should thank God for everything, including suffering. For example, Chrysostom states:

What is required is, for a man to give thanks when he is in afflictions, in anguish, in discouragements. Utter no word in preference to this, “Lord, I thank thee.” And why do I speak of the afflictions of this world? It is our duty to give God thanks, even for hell itself, for the torments and punishments of the next world. For surely it is a thing beneficial to those who attend to it, when the dread of hell is laid like a bridle on our hearts. Let us therefore give thanks not only for blessings which we see, but also for those which we see not, and for those which we receive against our will. For many are the blessings He bestows upon us, without our desire, without our knowledge.²

Thanksgiving for Suffering

The idea of giving thanks for suffering is a contentious issue. While it may be appropriate to thank God for the response of individuals to adverse events, can one genuinely thank God for the events themselves? Not all suffering is joyful, primarily when it stems from the hardships of life, such as unemployment or sickness.

However, there is a distinctive category of suffering for Christ’s sake. This suffering, distinct from everyday life’s challenges, can bring joy. The inclusion of such suffering in the scope of thanksgiving is supported by Scripture (e.g., Matt. 5:11-12; Acts 5:41; Col. 1:24; 1 Thess. 1:6; James 1:2-3; 1 Peter 1:6; 4:13).

Thanksgiving in the Name of Christ

The channel of gratitude is directed as per Jesus’s instruction in John 14:13–14, centering on His glory, honor, will, and power. The full description of Jesus as “Lord,” “Jesus,” and “Christ” underscores His sovereign and redemptive roles in the believer’s life, providing a clear focus for thanksgiving.

The notion of acting “in the name of another” carries significant theological and ethical implications within the context of Christian faith. Thomas Kingsmill Abbott’s commentary on the Epistles to the Ephesians and Colossians delves into this concept, shedding light on the motivations and meanings associated with such actions.³ Abbott’s analysis reveals a tension between selfish motivations and a more profound sense of representing Christ’s authority and dependence on Him, highlighting the complexity of acting in the name of another in the Christian context.

Abbott suggests that individuals attending religious activities may be motivated by a selfish desire to avoid punishment, particularly the fear of hell. While effective in encouraging attendance and conformity, this motivation can be seen as profoundly self-centered. It implies that individuals act in the name of Christ primarily to secure their own salvation. This interpretation raises questions about the authenticity of faith and the purity of one’s intentions. Clearly, the motivation Abbott suggests in this case is not a means of sanctification.

Then Abbott distinguishes two meanings of acting “in the name of another” that does define the sanctifying work in a believer. The first involves acting as a representative of the other, operating under their authority. This meaning is often exemplified by apostles who command in the name of Christ, with their actions directly aligned with Christ’s will and authority. The second meaning, on the other hand, implies that the significance of one’s actions lies in their reference to the other. In this sense, when individuals pray or give thanks in the name of Christ, it signifies their status as His disciples and their dependence on Him.

Thomas Kingsmill Abbott’s commentary provides valuable insights into the multifaceted nature of acting “in the name of another” in the Christian context. It prompts reflection on the motivations that drive religious actions, ranging from selfish fear to a genuine desire to represent Christ. Understanding the dual meanings associated with this concept highlights the complex interplay between individual actions and their relationship to Christ’s authority and discipleship. Ultimately, this exploration underscores the importance of examining one’s motivations and intentions when acting in the name of Christ, encouraging a more profound and authentic expression of faith.

Recipient of Thanksgiving

The passage emphasizes that the recipient of thanks is “God, even the Father.” Spirit-filled believers have numerous motivations for offering gratitude to the Father based on the theological foundation laid out in the letter. The Father is described as the source of all blessings, the one who chose believers and marked out their destiny, gave the Spirit of wisdom and revelation, raised Christ and subjected all things to Him, and prepared good works for believers to walk in.

Furthermore, the Father is acknowledged as the Creator of everything in creation, granting meaning and purpose to all. He is the one God and Father of all believers, and gratitude in prayer is offered through the access He has provided into His throne-room presence.

The duty of thanksgiving is deeply connected to understanding God as the Father of our Lord Jesus Christ and our Father in Him. In Christ’s name, believers are called to offer prayers, praises, and spiritual services. This underscores the importance of Christ’s redemptive work as the foundation of Christian worship. By offering thanksgiving in Christ’s name, believers acknowledge their relationship with God through Christ and recognize that it is in Christ that they find acceptance and access to the divine.

Conclusion

In conclusion, offering thanksgiving to God in the name of our Lord Jesus Christ holds a central and climactic position within the section of the letter under consideration. This act of thanksgiving is not merely a ritualistic or perfunctory exercise; it embodies profound theological significance and serves as a culmination of the preceding discourse.

The Apostle Paul’s exhortation to give thanks in the name of Jesus Christ underscores the pivotal role that Christ’s redeeming work plays in the Christian faith. Through Christ’s life, death, and resurrection, believers gain access to God, as echoed in various passages within the letter to the Ephesians. This access to the divine presence is not a matter of mere formality but is deeply rooted in the transformative power of Christ’s sacrifice and resurrection.

Ephesians 5:20, a verse deeply embedded in the communal worship context, invites believers to continuously thank God for various aspects of their faith and life. The interpretation of the term “all” in this context has raised interesting questions, with some arguing for a broad understanding of thanksgiving. While thanksgiving for suffering remains a topic of debate, some forms of suffering can be occasions for gratitude. In sum, Ephesians 5:20 serves as a reminder of the centrality of thanksgiving in Christian worship and the diverse ways believers can express their gratitude to God.

Thanksgiving becomes a tangible expression of the believer’s recognition of Christ’s redemptive work and the subsequent access it affords to communion with God. It reinforces that Christian worship and gratitude are intrinsically linked to Christ’s salvific mission and its profound implications for believers.

In this sense, offering thanksgiving in the name of our Lord Jesus Christ is not a mere ritual or tradition but a theological and experiential affirmation of the Christian’s standing in Christ and their access to the Divine through His redemptive work. This climactic act of thanksgiving encapsulates the essence of the Christian faith and the transformative power of Christ’s life, death, and resurrection in the lives of believers.

Works Cited

¹ Ernest Best, A Critical and Exegetical Commentary on Ephesians, International Critical Commentary (Edinburgh: T&T Clark International, 1998), 513–514.

² John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul the Apostle to the Ephesians,” in Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, ed. Philip Schaff, trans. William John Copeland and Gross Alexander, vol. 13, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 139.

³ Thomas Kingsmill Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians, International Critical Commentary (New York: C. Scribner’s Sons, 1909), 163.