Prayer, Praise, and Thanksgiving
Dr. A. J. Gordon describes the impression made upon his mind by intercourse with Joseph Rabinowitz, whom Dr. Delitzsch considered the most remarkable Jewish convert since Saul of Tarsus: “We shall not soon forget the radiance that would come into his face as he expounded the Messianic psalms at our morning or evening worship, and how, as here and there he caught a glimpse of the suffering or glorified Christ, he would suddenly lift his hands and his eyes to Heaven in a burst of adoration, exclaiming with Thomas, after he had seen the nail-prints, ‘My Lord, and my God.” —D. M. McIntyre
Prayer, praise, and thanksgiving all go in company. A close relationship exists between them. Praise and thanksgiving are so near alike that it is not easy to distinguish between them or define them separately. The Scriptures join these three things together. Many are the causes for thanksgiving and praise. The Psalms are filled with many songs of praise and hymns of thanksgiving, all pointing back to the results of prayer. Thanksgiving includes gratitude. In fact thanksgiving is but the expression of an inward conscious gratitude to God for mercies received. Gratitude is an inward emotion of the soul, involuntarily arising therein, while thanksgiving is the voluntary expression of gratitude.
Thanksgiving is oral, positive, active. It is the giving out of something to God. Thanksgiving comes out into the open. Gratitude is secret, silent, negative, passive, not showing its being till expressed in praise and thanksgiving. Gratitude is felt in the heart. Thanksgiving is the expression of that inward feeling.
Thanksgiving is just what the word itself signifies—the giving of thanks to God. It is giving something to God in words which we feel at heart for blessings received. Gratitude arises from a contemplation of the goodness of God. It is bred by serious meditation on what God has done for us. Both gratitude and thanksgiving point to, and have to do with God and his mercies. The heart is consciously grateful to God. The soul gives expression to that heartfelt gratitude to God in words or acts.
Gratitude is born of meditation on God’s grace and mercy. “The Lord hath done great things for us, whereof we are glad.” Herein we see the value of serious meditation. “My meditation of him shall be sweet.” Praise is begotten by gratitude and a conscious obligation to God for mercies given. As we think of mercies past, the heart is inwardly moved to gratitude.
I love to think on mercies past, And future good implore;
And all my cares and sorrows cast On him whom I adore.
Love is the child of gratitude. Love grows as gratitude is felt, and then breaks out into praise and thanksgiving to God: “I love the Lord because he hath heard my voice and my supplication.” Answered prayers cause gratitude, and gratitude brings forth a love that declares it will not cease praying: “Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.” Gratitude and love move to larger and increased praying.
Paul appeals to the Romans to dedicate themselves wholly to God, a living sacrifice, and the constraining motive is the mercies of God:
I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Consideration of God’s mercies not only begets gratitude, but induces a large consecration to God of all we have and are. So that prayer, thanksgiving and consecration are all linked together inseparably.
Gratitude and thanksgiving always looks back at the past, though they may also take in the present. But prayer always looks to the future. Thanksgiving deals with things already received. Prayer deals with things desired, asked for, and expected. Prayer turns to gratitude and praise when the things asked for have been granted by God.
As prayer brings things to us which beget gratitude and thanksgiving, so praise and gratitude promote prayer, and induce more praying and better praying.
Gratitude and thanksgiving forever stand opposed to all murmurings at God’s dealings with us, and all complainings at our lot. Gratitude and murmuring never abide in the same heart at the same time. An unappreciative spirit has no standing beside gratitude and praise. And true prayer corrects complaining and promotes gratitude and thanksgiving. Dissatisfaction at one’s lot, and a disposition to be discontented with things which come to us in the providence of God, are foes to gratitude and enemies to thanksgiving.
The murmurers are ungrateful people. Appreciative men and women have neither the time nor disposition to stop and complain. The bane of the wilderness-journey of the Israelites on their way to Canaan was their proneness to murmur and complain against God and Moses. For this, God was several times greatly grieved, and it took the strong praying of Moses to avert God’s wrath because of these murmurings. The absence of gratitude left no room nor disposition for praise and thanksgiving, just as it is so always. But when these same Israelites were brought through the Red Sea dry shod, while their enemies were destroyed, there was a song of praise led by Miriam, the sister of Moses. One of the leading sins of these Israelites was forgetfulness of God and his mercies, and ingratitude of soul. This brought forth murmurings and lack of praise, as it always does.
When Paul wrote to the Colossians to let the word of Christ dwell in their hearts richly and to let the peace of God rule therein, he said to them, “and be ye thankful,” and adds, “admonishing yourselves in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord.”
Further on, in writing to these same Christians, he joins prayer and thanksgiving together: “Continue in prayer, and watch in the same with thanksgiving.”
The main design of all singing is for God’s ear and to attract his attention and to please him. It is “to the Lord,” for his glory, and to his honor. Certainly it is not for the glorification of the paid choir, to exalt the wonderful musical powers of the singers, nor is it to draw the people to the church, but it is for the glory of God and the good of the souls of the congregation. Alas! How far has the singing of choirs of churches of modern times departed from this idea! It is no surprise that there is no life, no power, no unction, no spirit, in much of the church singing heard in this day. It is sacrilege for any but sanctified hearts and holy lips to direct the singing part of the service of God’s house of prayer. Much of the singing in churches would do credit to the opera house, and might satisfy as mere entertainments, pleasing the ear—but as a part of real worship, having in it the spirit of praise and prayer, it is a fraud, an imposition on spiritually minded people, and entirely unacceptable to God. The cry should go out afresh, “Let all the people praise the Lord,” for “it is good to sing praises unto our God; for it is pleasant; and praise is comely.”
The music of praise, for there is real music of soul in praise, is too hopeful and happy to be denied. All these are in the “giving of thanks.” In Philippians, prayer is called “requests.” “Let your requests be made known unto God,” which describes prayer as an asking for a gift, giving prominence to the thing asked for, making it emphatic, something to be given by God and received by us, and not something to be done by us. And all this is closely connected with gratitude to God: “with thanksgiving, let your requests be made known unto God.”
God does much for us in answer to prayer, but we need from him many gifts, and for them we are to make special prayer. According to our special needs, so must our praying be. We are to be special and particular and bring to the knowledge of God by prayer, supplication and thanksgiving, our particular requests, the things we need, the things we greatly desire. And with it all, accompanying all these requests, there must be thanksgiving.
It is indeed a pleasing thought that what we are called upon to do on earth—to praise and give thanks—the angels in Heaven and the redeemed disembodied spirits of the saints are doing also. It is still further pleasing to contemplate the glorious hope that what God wants us to do on earth, we will be engaged in doing throughout an unending eternity. Praise and thanksgiving will be our blessed employment while we remain in Heaven. Nor will we ever grow weary of this pleasing task.
Joseph Addison sets before us, in verse, this pleasing prospect:
Through every period of my life Thy goodness I'll pursue;
And after death, in distant worlds, The pleasing theme renew.
Through all eternity to thee A grateful song I'll raise; But oh! eternity’s too short To utter all thy praise.