What does the Bible say about thankfulness / gratitude?

It may be helpful, in the first instance, to say something upon the general subject of thanksgiving to God before dealing with the specific points raised in the query. We are bound to offer our thanks to God continually because we are entirely dependent upon the bounty of Him who ‘giveth to all life, and breath, and all things’ (Acts 17:25). The world generally ignores this elementary truth relating to human existence, but the believer in Christ is taught of God to own it fully. Moreover, because even he has a tendency to forget his indebtedness to divine mercy for ‘all things’, he is definitely enjoined to give ‘thanks always for all things unto God and the Father in the name of our Lord Jesus Christ’ (Eph. 5:20). Thanksgiving is not optional on our part, for the apostle declares that it is ‘the will of God in Christ Jesus’ that we should ‘in every thing give thanks’ (1 Thess. 5:18).

But in addition to this habit of general thanksgiving, we find that a meal is to be considered a particular occasion for the giving of thanks. In partaking of food for the support of our life we are, or should be, reminded of our great benefactor. Ignorance on our part of this obligation is inexcusable, because from the beginning God by special revelation, both before and after the fall, showed that vegetable and animal food alike are His gifts to man for his maintenance (Gen. 1:29–30; 9:3). He has never failed to send rain from heaven and fruitful seasons, filling men’s hearts with food and gladness (Acts 14:17). What a perennial cause for thankfulness to Him! But, alas, it is recorded as a signal mark of men’s sinful departure from God and forgetfulness of His mercies that ‘they glorified him not as God, neither were thankful’ (Rom. 1:21). Thus, despising the riches of God’s goodness in the things of nature has been true of sinners from earliest times. This is deplorable, but it is still more so if found in the children of God.

When the redeemed people of Jehovah were settled in the good land of Canaan they were warned not to forget God who brought them there. In their worship of the one living and true God they were to be an example to all the nations around them that forget God. The Israelites might, and should, rejoice in every good thing the Lord their God gave them in the land flowing with milk and honey, but they were not to omit to bring the firstfruits to the Lord of all the earth, and worship before Him in grateful praise (Deut. 26:10–11). When they thus came before the Lord to ‘eat the fat, and drink the sweet’ (Neh. 8:10), the inspired words of thanksgiving for their lips would be: ‘Bless the Lord, O my soul, and forget not all his benefits … who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s’ (Ps. 103:1–5). Now it is the believer who is called to show an example to all men of what is due to God for all His benefits, receiving them with thanksgiving according to the word of the apostle regarding foods ‘which God hath created to be received [that is, eaten] with thanksgiving of them which believe and know the truth’ (1 Tim. 4:3).

These two scriptures, often classed together, are yet very different in their significance. The latter is plainly an exhortation: "In every thing give thanks: for this is the will of God in Christ Jesus concerning you." It is not, as the reader will observe, for every thing, but in every thing, give thanks. And there are few Christians who would not acknowledge, we will not say their obligation, but rather their privilege, to render thanksgiving to God in all their circumstances and trials. They may be passing through deep sorrows or severe sufferings, and yet, viewing these in the presence of God, they will find abundant cause for praise. Not only so, but, as the apostle here says, "it is the will of God in Christ Jesus concerning us." This puts the matter on another ground, revealing what is acceptable to God, and, if it may be so expressed, how grateful to Him are the thanksgivings of His people. Turning now to the former scripture, it will be as plainly seen that it is not an exhortation. Let the reader note well the context. We are bidden not to be "drunk with wine, wherein is excess," but to "be filled with the Spirit;" and then three things are indicated as the consequence. First, our hearts will be overflowing with praise, "speaking," as it is said, "to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;" then we shall, besides this, be "giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;" and, lastly, we shall be "submitting ourselves one to another in the fear of God."

In connection with opposition and hindrances, let us take notice of a great and substantial aid to prayer, namely, thanksgiving — "In everything by prayer and supplication, with thanksgiving, let your requests be made known unto God" (Phil. 4:6). "Continue in prayer, and watch in the same with thanksgiving" (Col. 4:2). Probably the advantage of thanksgiving as an aid to the soul is not fully seen. How often when the well of prayer seems dried, thanksgiving will cause the stream to flow! The recollection of mercies received, and blessings in possession, refreshes the soul; begets the sense that we are in communion with a giving God; and imparts new courage to approach Him with our requests. How many answers are received to prayers gone by, which are not recognised as answers, because in the interval the very prayers that were made are forgotten! Thus is lost to the soul opportunity for praise and thanksgiving; a loss of happy and profitable exercise: but besides that, it is a failure in what is becoming towards God. Is it a fit thing to receive a gift and not return thanks? Between man and man it is a breach of manners; and that God takes notice of such failure towards Him is certain from the case of the ten lepers (Luke 17:11-19). Only one of the ten who had been cleansed returned to give thanks, and how touching is the comment of the Lord! "Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God save this stranger!" God looks for our gratitude, and that not only in the heart, but the positive expression of it; expression too, not merely in a general way, but definitely as to definite instances. Praise "is pleasant, and it is comely" (Ps. 147:1). A thankful soul is a happy soul. We can never get into circumstances where we have not cause for thanksgiving, and thanksgiving naturally leads to prayer.

But we are still in the body and in the world, as they were. Therefore is the word "pray unceasingly;" just as we see those who returned with great joy from Olivet, all with one accord continuing steadfastly in prayer with Mary the mother of Jesus, not yet the abomination of prayer to her or to His brethren. Yet this due expression of increasing dependence on God should never be without thanksgiving, but as we are in everything, which otherwise might make us anxious, by prayer and supplication to let our requests be made known to God (Phil. 4:6), so are we here exhorted to "give thanks in everything." And as a constant spirit of thanksgiving is the very reverse of nature's querulousness, because of manifold suffering and chagrin and disappointment, the apostle fortifies this call with a reason subjoined, "for this is God's will in Christ Jesus toward you." Otherwise it would soon in the declension of Christendom have been counted levity and presumption. How truly does the apostle say in his second Epistle, "all have not faith."

1880 42 One thought was particularly on my mind in reading this portion — the astonishing grace implied in such an exhortation as this: "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ." This is not a mere duty. I need not say we cannot deny the duty part; but it is evident that the Holy Ghost supposes that the saints will feel and understand it is rather the directing of the heart than the exacting something from it. There is great difference between these two things: so legal are our hearts naturally, that even with the knowledge of God we have, we are apt to clothe the words of our God to us under the form of a law to which we have to bend, instead of seeing that such being the goodly portion God has given us, this thanksgiving always for all things is naturally the expression of the heart taught of the Holy Ghost. It is indeed pure unbelief, wherever the heart is not thus able. The hindrance lies here — we can readily acknowledge that if God were giving us nothing but what we could see and own as the fruit of His love, Christ, and the Holy Ghost to make Christ known — that then we can thank Him for all things, for Himself — He has created us for Himself.

The exhortation in Colossians is, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." But here the Holy Ghost goes much further, "Giving thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ." It is not giving thanks in all things that we do. It is more. No matter what God does, or permits to be done, I am entitled by faith to receive it as a blessing to my soul, and for this therefore give thanks. Whatever the trial may be, disappointment, scorn, distraction, the thousand influences that come from an evil world; it is not that I am to thank for these, but for the blessing that God designs for me through them. We are called of God to be outside the camp with Jesus. We find things there to try our faith, things that test us whether we have come out for one another, or because of certain truths received and enjoyed in common, or whether it is that we may be where Jesus is, sharing His reproach, having fellowship with His sufferings. And if we see that God has given, us this portion, we can say that God Himself could not have given us anything better. He has not called us out to a partial blessing, but to a complete one. He calls us to enjoy what He is to us in Jesus — to learn His love more and more. He is leading on His saints in this: that through which we learn it, involves the crushing of nature, the denial of self, and if there is one single thing, however small, in which we should like to have a little reserve, it is the very thing we have to pass through and yield. For God desires we should know our full blessing. If we are looking after the well-watered plains, as Lot did, we may be suffered to get them, but there we shall have sorrow, as Lot had. And we see cases like his now. Indeed for one Abram we see fifty Lots.

50 So we read in 1 Thessalonians 5, "In everything give thanks." How is this to be done? Did Paul give thanks for the thorn - the very thing he supposed would hinder his usefulness? Not whilst looking at the thing itself: it was only when his eye was fixed on the heart and the hand that had done it. There are many things in themselves that we cannot give thanks for - the snapping of the cord nearest the heart, or the cutting to pieces of what our affections are set upon. We must see the love that has ordered it, and the hand that has appointed it; and then we can give thanks.

The next ground is not the knowable but the positively known. "Because, having known God, they glorified him not as God, nor were thankful, but became vain in their reasonings, and their unintelligent heart was darkened. Professing to be wise, they became fools, and changed the glory of the incorruptible God into a likeness of an image† of corruptible man and birds and quadrupeds and reptiles." (Ver. 21-23.) A traditional knowledge of God is in question; and as the former regarded man with evidence from the beginning calculated and adequate to indicate a divine First Cause, so the objective knowledge of God here spoken of was the portion of man even after the flood: indeed not till after that mighty event do we hear of idolatry. But man was unequal to the task of preserving the holy deposit; and this, because of his moral state. When they did know God, they neither glorified Him as such, nor were they thankful. This left room for vain reasonings, which again darkened the heart instead of leading it into light. It was the self-sufficiency, and so the folly, of the creature. For light is only seen in God's light, and man must sink into darkness when not morally elevated by looking up to One above him. The humbling proof appeared too soon; and philosophy but sealed the evil to which superstitious fear led the way. An unacknowledged Supreme was rapidly forgotten, and the glory of the incorruptible God exchanged for a likeness of an image of corruptible man, yea, into objects ever lowering till creation's lords, now the victims of this debasing delusion, worship the most loathsome reptile which eats the dust.

God deserves our thanks for His unspeakable gift (2 Cor. 9:15) and every good thing we enjoy in life, each of which is from Him (Jas. 1:17). However, the human heart is ungrateful(Luke 6:35; Rom. 1:21). This may explain why even under David’s rule it was necessary for there to be an official decree that the Levites would stand at the house of God and praise Him every morning and evening (1 Chr. 23:27–30). Of course, David’s commissions to the Levites when he made Solomon king are largely positive, and this particular office would have been a cherished one. Nevertheless, there may be some incongruity in it being necessary for David to prescribe regular thanksgiving. Surely this should already have been the regular habit of the people day by day (Ps. 92:1–2). Indeed, prayers of thanks could have been offered by them, individually or collectively, at any time, as could the thanksgiving variant of the peace offering (Lev. 7:11–15). The children of Israel appear to have developed a routine of offering many of the animal sacrifices required under the law, but only as a routine. The sincere thanksgiving which God sought was largely absent (Ps. 50:7–14; 69:30–31).

‘It is a good thing to give thanks unto the Lord’ (Ps. 92:1). One of the features of professing Christians in our day is ungratefulness (2 Tim. 3:2). By contrast, a believer should be marked by the giving of thanks (Eph. 5:4; Col. 2:7). While natural effort and legality have no place in a believer’s walk, there is much to be said for habitual behaviour which is pleasing to the Lord and follows a scriptural pattern, such as beginning each day with thanksgiving and ending it with the same (see e.g. the verses from 1 Chronicles 23 and Psalm 92 cited above), giving thanks for every meal (Rom. 14:6), praising God immediately when He has blessed us (e.g. Dan. 2:23), and making thanksgiving our first reaction to every difficulty as well (e.g. Dan. 6:10), especially where it gives us an opportunity to suffer for the Lord’s name (e.g. Acts 5:41). Even if we feel that our needs are so great that we must spend a lot of time in prayer and supplication, our requests should be accompanied by thanksgiving (Phil. 4:6). The examples of godly men in the Scriptures suggest that the thanksgiving should come first (see e.g. the order of Paul’s prayer for the believers in Colosse in Colossians 1). This is right morally, and may also help us in our prayers as it will remind us of the grace and power of God and increase our trust in Him. The same examples also indicate that the time spent in thanksgiving should be no less than that occupied in making our requests known to God (see again Colossians 1).

As a necessary ingredient in all our prayers: Let your requests be made known with thanksgiving (Phil. 4:6). This spice must be in all our offerings. He that prays for a mercy he wants, and is not thankful for mercies received, may seem mindful of himself, but is forgetful of God, and so takes the right course to shut his prayers out of doors. God will not put His mercies into a rent purse; and such is an unthankful heart.

"And one of them, seeing that he was cured" — for this could not be hid — "turned back, glorifying God with a loud voice." Surely this is highly remarkable, though given here only. The lepers were told to go and show themselves to the priests: one of them, and one alone, turned back, when he saw that he was healed, "glorifying God with a loud voice, and fell on [his] face at his feet, giving him thanks. And he was a Samaritan."432a We have grace therefore in this place for the worst. But the lowest object of grace is very often the one who enters most into the fullness of grace in God. He may be the neediest among men; but the very depth of his need shows what God is; and hence grace is often seen and enjoyed more simply by a long way than by others who might boast of much better privileges. Certainly it was so here. This Samaritan was far more simple in his thoughts of God, and at once concluded what Jesus must be, not perhaps definitely and distinctly as to His personal glory. At least, he was quite sure that Jesus was the best Representative of God's power and grace in that land. If, therefore, he was to show himself to any one, he would go to Him; if he was to glorify God, it must surely be at the feet of Jesus. He, consequently, who was the farthest removed from the formality of the law and ritual, could all the more readily go straight to Jesus.

"And Jesus answering said, Were not the ten cleansed? but the nine, where are they! There have not been found to return and give glory to God, save this stranger." Now, this is most worthy of our consideration. The Lord Jesus accepts the thanksgiving of this man as being the peculiar token of his faith. The others had equally received a blessing; it was not that they were not thankful, but this man alone had returned to give glory to God, this stranger. The others might show themselves to the priests, carrying out the letter of the word of Jesus; but this stranger's heart was right and his spiritual instinct was of faith. There is nothing good for the soul without the sense of the glory of God. The Samaritan might not have been able to explain, but his heart was thoroughly true and Divinely guided. He was therefore far more right than others who seemed to reason better. The other nine might plead that he was presumptuous, disobedient, and not, like them, acting on the word of the Lord; for Jesus had distinctly told them they must go and show themselves to the priests; whereas he without any express command had turned back to show himself to Jesus, and give thanks at His feet. And appearances favour unbelief. "But": so ℵBLX, etc.; AD omit, as Nestle after Tisch., W. H., who questioned it.