Thanksgiving
Thanksgiving
The true ideal of human life, as interpreted in the NT, is to make it a great service of thanksgiving. The thanksgivings of our Lord, culminating in His institution of the Eucharist, which was typified in His thanksgiving prayers at the feeding of the crowds, prepared the Church for this thought, linking worship with work.
It has been finely said: As prayer is a recognition of our dependence upon God amid the darkness and uncertainties of the future, so thankfulness is a recognition of our indebtedness to Him for the blessings of the past.* [Note: P. Liddon, Sermons on Some Words of Christ, London, 1892, p. 217.] St. Pauls Epistles are full of a deep spirit of joy which is the constant reward of a truly thankful spirit. All his letters addressed to churches, with the exception of the Epistle to the Galatians, begin with words of thanksgiving. We note this especially in 2Co 1:11, when the dark cloud of grief over the backsliders at Corinth is passing (cf. 2Co 4:15).
He regards unbroken and universal thanksgiving as the will of God in Christ Jesus (1Th 5:18). He traces one root of the degradation of the heathen world to lack of thanksgiving (Rom 1:21). In Rom 14:6 he demands that the scrupulous man no less than the Christian who is indifferent to ordinances about meats or days should show thankfulness.
The great collection for the poor saints in Jerusalem is to be motived by thanksgiving, and will produce results beyond the material offering in the recipients as in the givers: Ye being enriched in everything unto all liberality which maketh through us thanksgiving to God (2Co 9:11-12). In Eph 5:20 he teaches that thanksgiving is the inspiration of Christian poetry and music, in which it found its most characteristic expression.
That St. Paul feels that it cannot be carried too far is proved by such strong expressions as Col 2:7, abounding in thanksgiving, for the glory of the faith in Christ. His main line of thought is always in the name of the Lord Jesus, giving thanks to God the Father through him (Col 3:17). He expects that the universality of our intercessions will be matched by equal universality in our thanksgivings (1Ti 2:1).
Finally, we note that, when writing to the Philippians, whose unwavering loyalty was a constant solace to him in many trials, his thanksgiving (Php 1:3-5) was more than usually earnest. The Apostle dwells long and fondly on the subject. He repeats words and accumulates clauses in the intensity of his feeling (Lightfoot, ad loc.).
In Rev 11:17-18 the Elders represent the Church in her great function of (Swete, ad loc.) and respond to the great voices of the living creatures in stirring strains.
The Apostolic Fathers strike the same note, e.g. Clement of Rome (Ep. ad Cor. i, xxxviii): Seeing therefore that we have all these things from Him, we ought in all things to give thanks to Him, to whom be the glory for ever and ever. Amen. The Ignatian Epistles are redolent of the spirit of thanksgiving, especially for the Revelation in Christ and the love of the churches (Romans 9) (see Epistle of Barnabas, 7, quoted under Praise). See also article Prayer.
Literature.-E. von Dobschtz, Christian Life in the Primitive Church, London, 1904; W. H. Frere and A. L. Illingworth, Sursum Corda. do., 1911; W. Law, A Serious Call to a Devout and Holy Life, do., 1899; A. J. Worlledge, Prayer, do., 1902, pp. 219-228.
A. E. Burn.
Fuente: Dictionary of the Apostolic Church
THANKSGIVING
That part of divine worship wherein we acknowledge benefits received. “It implies, ” says Dr. Barrow, (vol. 1: ser. 8 and 9.) “
1. A right apprehension of the benefits conferred.
2. A faithful retention of benefits in the memory, and frequent reflections upon them.
3. A due esteem and those benefits with a willing mind, a vehement affection.
5. Due acknowledgment of our obligations.
6. Endeavours of real compensation; or, as it respects the Divine Being, a willingness to serve and exalt him.
7. Esteem, veneration, and love of the benefactor.”
The blessings for which we should be thankful are,
1. Temporal; such as health, food, raiment, rest, &c.
2. Spiritual; such as the Bible, ordinances, the Gospel and its blessings; as free grace adoption, pardon, justification, calling, &c.
3. Eternal, or the enjoyment of God in a future state.
Also for all that is past, what we now enjoy, and what is promised: for private and public, for ordinary, and extraordinary blessings; for prosperity, and even adversity, so far as rendered subservient to our good. The excellency of this duty appears, if we consider,
1. Its antiquity: it existed in Paradise before Adam fell, and therefore prior to the graces of faith, repentance, &c.
2. Its sphere of operation: being far beyond many other graces which are confined to time and place.
3. Its felicity; some duties are painful; as repentance, conflict with sin, &c. but this is a source of sublime pleasure.
4. Its reasonableness.
And,
5. It perpetuity. This will be in exercise for ever, when other graces will not be necessary, as faith, repentance, &c.
The obligation to this duty arises,
1. From the relation we stand in to God.
2. The divine command.
3. The promises God hath made.
4. The example of all good men.
5. Our unworthiness of the blessings we receive. And, 6. The prospect of eternal glory.
Fuente: Theological Dictionary
Thanksgiving
the act of giving thanks or expressing gratitude for favors or mercy received. It implies, according to Dr. Barrow (Sermons, 1, ser. 8,9),
(1) a right apprehension of the benefits conferred;
(2) a faithful retention of benefits in the memory, and frequent reflections upon them;
(3) a due esteem and valuation of benefits;
(4) a reception of those benefits with a willing mind, a vehement affection;
(5) due acknowledgment of our obligations;
(6) endeavors of real compensation, or, as it respects the Divine Being, a willingness to serve and exalt him;
(7) esteem, veneration, and love of the benefactor. The blessings for which we should be thankful are (1) temporal, such-as health, food, raiment, rest, etc.;
(2) spiritual, such as the Bible, ordinances, the Gospel and its blessings, as free grace, adoption, pardon, justification, calling, etc.;
(3) eternal, or the enjoyment of God in a future state;
(4) also for all that is past, what we now enjoy, and what is promised; for private and public, for ordinary and extraordinary blessings; for prosperity, and even adversity, so far as rendered subservient to our good.
The obligation to this duty arises
(1) from the relation we stand in to God; (2) the divine command; (3) the promises God has made; (4) the example of all good men; (5) our unworthiness of the blessings we receive; (6) the prospect of eternal glory. Whoever possesses any good without giving thanks for it deprives him who bestows that good of his glory, sets a bad example before others, and prepares a recollection severely painful for himself when he comes in his turn to experience ingratitude. See Chalmers, Sermons; Hall, Sermons; Dwight, Theology.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
THANKSGIVING
The lives of Gods people are to be characterized by the offering of thanksgiving to God always, for everything, and in all circumstances (Eph 5:19-20; Php 4:6; 1Th 5:18). They are to give thanks for blessings, spiritual and physical (Col 1:12; 1Ti 4:3-4), in their own lives and in the lives of others (Act 28:15; 2Th 1:3; 2Th 2:13). Thanksgiving is part of praise, prayer and worship (Psa 95:1-7; Psa 116:17; Col 4:2; Rev 7:12; Rev 11:17). (See also PRAISE; PRAYER; WORSHIP.)
Believers should remind themselves constantly to thank God for all his blessings. They can do this by making sure that thanksgiving accompanies all their requests to God (Psa 30:12; Psa 92:1-4; Psa 103:1-5; Php 4:6; Col 4:2; 1Ti 2:1). They should be particularly thankful that God, in his love, has chosen them (2Th 2:13-14), made them sharers in his grace (1Co 1:4), equipped them with faith, hope and love (Col 1:3-5), and given them a part in the service of the gospel (2Co 1:11; Php 1:4-5). By constantly offering thanks to God, Christians help counter the influence of sin (Eph 5:4). By failing to offer thanks to God, they fail to give him the glory due to him (Luk 17:16-18).
Fuente: Bridgeway Bible Dictionary
Thanksgiving
THANKSGIVING (, ) is an important Christian virtue, and in pre-Christian Greek the word is rare. Used chiefly of mans attitude to God, it implies a recollection of Him, a recognition of His actions in the past (cf. and cognates, Heb 13:15, Mat 11:25 etc.), quite apart from any thought of petition for the future. Meaning originally to do a good turn to a man (cf. , 1Ti 1:12), acquires the meaning of repaying a favour, and hence of showing gratitude. Philo uses it in the technical sense of thank-offering. Outside the Gospels and Apocalypse it occurs in the NT only in the writings of St. Paul.
1. Usage in the Gospels.The word ( does not occur in the Gospels), though found in other connexions (Joh 11:41, Luk 17:16), occurs principally in relation to grace before meat, especially at the miracles of the loaves, and the institution of the Lords Supper (Mat 15:36; Mat 26:27, Mar 8:5; Mar 14:23, Luk 22:17; Luk 22:19 [before the breaking of the bread we have in the || Mat 26:26, Mar 14:22 (Authorized and Revised Versions blessed) for in Lk.], Joh 6:11; Joh 6:23). From this fact, in later times, though not in the NT itself, the word Eucharist became a recognized term for the Holy Communion, and is found in the Teaching of the Twelve Apostles (9:1) and other sub-Apostolic literature (Ign. Smyr. 7, Just. Mart. Apol. 1, 65), as well as in later writings. See, further, artt. Benediction and Blessing.
Besides we find in the Gospels, as terms denoting the giving of thanks, (1) (Mat 11:25 || Luk 10:21, (Revised Version margin) praise); (2) (Luk 2:38); and (3) (Luk 17:9; cf. Luk 6:32 ff.). In (1) Jesus Himself thanks His Father for revealing to babes what is hidden from the wise and understanding. In (2) Anna the prophetess gives thanks to God for the vision of the infant Jesus. In (3) Jesus sets aside the idea that a servant should be thanked for doing the things which were commanded him.
2. Christs lessons regarding thanksgiving.(1) His own example is a lesson. He gives thanks to His Father for daily bread (Mat 15:36 || Mar 8:6, Joh 6:11; Joh 6:23; cf. Luk 24:30); for the revelation to babes of the secrets of the heavenly Kingdom (Mat 11:25 || Luk 10:21); for the Divine hearing of His prayer (Joh 11:41); for the bread and wine of the Holy Supper, and all the spiritual blessings which they connote (Mat 26:26 f., Mar 14:22 f., Luk 22:17; Luk 22:19, 1Co 11:24 f.). (2) His words convey lessons. We have no claim to be regarded as profitable servants, deserving to be thanked, if we have merely done our duty (Luk 17:9 f.). There is a kind of thanksgiving to God which is only a form of hypocrisy, being really a flattery of ourselves (Luk 18:11). The truly thankful heart is rare (Luk 17:16 ff.); it recognizes Gods hand in the gifts of human benefactors (Luk 17:18); it is inspired by faith, and wins great blessings (Luk 17:19).
It is worth noting that it is to St. Luke alone that we owe the story of the Ten Lepers and the Grateful Samaritan, which is typical of the Christian grace of gratitude that finds expression in thanksgiving; while it is to St. Lukes beloved friend and teacher, St. Paul, as to no other, that we owe the repeated and characteristic Christian utterance of thanks to God for His unspeakable gift (2Co 9:15, and the Pauline Epistles, passim).
Literature.Cremer, Lexicon, s.vv. , ; Swete, JThSt [Note: ThSt Journal of Theological Studies.] , Jan. 1902, p. 163; Trench, Miracles, 357 ff.; Mozley, University Serm. 253; Rashdall, Christus in Ecclesia, 179.
H. C. Lees and J. C. Lambert.
Fuente: A Dictionary Of Christ And The Gospels
Thanksgiving
See Praise; Thankfulness
Praise; Thankfulness