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Scriptures on Cultivating Gratitude During Trials

The cultivation of gratitude during trials is a recurring theme in biblical literature, often presented as a means of spiritual growth and a demonstration of faith. Scripture encourages believers to give thanks in all circumstances, recognizing that even difficulties can serve a divine purpose [3, 1 Thessalonians 5:18].

One significant aspect of trials is their capacity to promote the glory of God. The New Testament records instances where suffering or affliction led to God's power and faithfulness being exhibited, as seen in the healing of the man born blind (John 9:1-3) or the raising of Lazarus (John 11:3-4) [1]. Such events demonstrate that God can use adverse situations to reveal His character and might. The heavenly host is depicted in Revelation as engaged in thanksgiving, glorifying God for His holiness, mercy, truth, and wondrous works [2, 5].

Trials are also presented as a means through which individuals learn God's will and are drawn closer to Him. Psalm 119:71 states, "It was good for me that I was afflicted, that I might learn Your statutes." Similarly, Isaiah 26:9 notes that when God's judgments are in the earth, the inhabitants of the world learn righteousness [1]. Afflictions can serve to turn people back to God, as seen in Deuteronomy 4:30-31 and Hosea 2:6-7, and can prevent them from departing from Him again [1]. This process can lead to seeking God in prayer, as exemplified by Jonah in the belly of the fish (Jonah 2:1) or the Israelites in Judges 4:3 [1]. The experience of suffering can also bring about a conviction of sin, prompting repentance, as illustrated in Job 36:8-9 and Luke 15:16-18 [1].

The Apostle Paul, in Romans 5:3, states, "And not only so, but we glory in tribulations also." John Gill, a Baptist/Reformed commentator, explains that saints glory in tribulations not because they are inherently desirable, but because they are endured for Christ's sake and serve as trials of grace [7]. These trials are understood to produce patience, and patience, in turn, produces experience [4]. Gill further elaborates that this experience involves recognizing God's love, grace, faithfulness, and power in supporting believers through difficulties, leading to humility, thankfulness, and resignation to God's will [9]. The patristic writer Cyprian also notes that "all good and righteous men suffer more, but ought to endure because they are proved," citing Solomon's proverb that "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men" [10].

Gratitude is explicitly commanded in scripture. Psalm 50:14 instructs, "Offer to God a sacrifice of thanksgiving," and Philippians 4:6 advises, "In everything by prayer and supplication with thanksgiving let your requests be made known to God" [2]. The practice of thanksgiving is described as a "good thing" in Psalm 92:1 [2]. It should be offered to God and to Christ, and specifically "through Christ" or "in the name of Christ" [3, Romans 1:8; Colossians 3:17; Hebrews 13:15; Ephesians 5:20]. Christ Himself set an example of thanksgiving, giving thanks before meals and in prayer [3, Matthew 11:25; 26:27; John 6:11; 11:41].

The absence of gratitude, or ingratitude, is characterized as a trait of the wicked in Psalm 38:20 and 2 Timothy 3:2 [3]. Scripture warns against a "root of bitterness springing up" which can defile many (Hebrews 12:15) [6]. Ingratitude can manifest in various relationships, such as from family members, servants, or even those who have received benefits [4, Job 19:14-16; Psalm 109:5]. The Bible provides examples of ingratitude, including Laban towards Jacob, the chief butler towards Joseph, and Israel towards God [4, Genesis 31:6-7; 40:23; Exodus 17:4]. Saints are admonished to avoid this sin and to respond to ingratitude with prayer, faithfulness, and persevering love [4, Psalm 35:12-13; Genesis 31:38-42; 2 Corinthians 12:15].

The cultivation of gratitude during trials is closely linked to the concept of patience. Patience is enjoined in Titus 2:2 and 2 Peter 1:6, and James 1:4 states that it "should have its perfect work" [4]. Trials are seen as leading to patience (Romans 5:3; James 1:3), which in turn produces experience and hope (Romans 5:4; 15:4) [4]. Adam Clarke, a Methodist/Wesleyan commentator, notes that Jesus Christ's suffering in human nature was necessary so that He might "the better feel for and be led to succor those who are afflicted and sorely tried" [8]. This suggests that the experience of suffering, when met with patience, can foster compassion and understanding.

Theological traditions emphasize the importance of thanksgiving in various contexts. The Babylonian Talmud, for instance, highlights the obligation to recite Grace after Meals, contingent upon eating and being satisfied, citing Deuteronomy 8:10 [14, 15]. This demonstrates a rabbinic understanding of gratitude as a commanded response to sustenance. Thomas Aquinas, a Scholastic theologian, discusses thanksgiving as corresponding to the favor of the giver, arguing that greater thanks are due when there is greater favor [13]. He considers two aspects of favor: the quantity of the thing given and the gratuitous nature of the gift [13].

Calvin, in his Institutes of the Christian Religion, connects thanksgiving to God's free covenant, reminding the Israelites of this principle whenever thanks are due [11]. He also notes that in times of public disaster, such as pestilence, famine, or war, pastors have a duty to exhort the Church to fasting and supplication, implying a context where gratitude might be difficult but still necessary as part of a faithful response [12].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Thanksgiving — Christ set an example of -- Mt 11:25; 26:27; Joh 6:11; 11:41. The heavenly host engaged in -- Re 4:9; 7:11,12; 11:16,17. Commanded -- Ps 50:14; Php 4:6. Is a good thing -- Ps 92:1. Should be offered To God. -- Ps 50:14. To Christ. -- 1Ti 1:12. Through Christ. -- Ro 1:8; Col 3:17; Heb 13:15. In the name of Christ. -- Eph 5:20. In behalf of ministers. -- 2Co 1:11. In private worship. -- Da 6:10. In public worship. -- Ps 35:18. In everything. -- 1Th 5:18. Upon the completion of great undertakings. -- Ne 12:31,40. Before taking food. -- Joh 6:11; Ac 27:35.”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Ingratitude — A characteristic of the wicked -- Ps 38:20; 2Ti 3:2. Often exhibited By relations. -- Job 19:14. By servants. -- Job 19:15,16. To benefactors. -- Ps 109:5; Ec 9:15. To friends in distress. -- Ps 38:11. Saints should avoid the guilt of -- Ps 7:4,5. Should be met with Prayers. -- Ps 35:12,13; 109:4. Faithfulness. -- Ge 31:38-42. Persevering love. -- 2Co 12:15. Punishment of -- Pr 17:13; Jer 18:20,21. Exemplified Laban. -- Ge 31:6,7. Chief butler. -- Ge 40:23. Israel. -- Ex 17:4. Men of Keilah. -- 1Sa 23:5,12. Saul. -- 1Sa 24:17. Nabal. -- 1Sa 25:5-11,21. ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Patience — God, is the God of -- Ro 15:5. Christ, an example of -- Isa 53:7; Ac 8:32; Mt 27:14. Enjoined -- Tit 2:2; 2Pe 1:6. Should have its perfect work -- Jas 1:4. Trials of saints lead to -- Ro 5:3; Jas 1:3. Produces Experience. -- Ro 5:4. Hope. -- Ro 15:4. Suffering with, for well-doing, is acceptable with God -- 1Pe 2:20. To be exercised Running the race set before us. -- Heb 12:1. Bringing forth fruits. -- Lu 8:15. Well-doing. -- Ro 2:7; Ga 6:9. Waiting for God. -- Ps 37:7; 40:1. Waiting for Christ. -- 1Co 1:7; 2Th 3:5. Waiting for the hope of the gospel. -- R”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Glorifying God — Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12. Due to him -- 1Ch 16:29. For his Holiness. -- Ps 99:9; Re 15:4. Mercy and truth. -- Ps 115:1; Ro 15:9. Faithfulness and truth. -- Isa 25:1. Wondrous works. -- Mt 15:31; Ac 4:21. Judgments. -- Isa 25:3; Eze 28:22; Re 14:7. Deliverance. -- Ps 50:15. Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24. Obligation of saints to -- 1Co 6:20. Is acceptable through Christ -- Php 1:11; 1Pe 4:11. Christ, an example of -- Joh 17:4. Accomplished by Relying on his promises. -- Ro 4:20. Praising him. -- Ps 50:23. Doing all ”
  6. Hebrews “Hebrews 12:15 (YLT) — looking diligently over lest any one be failing of the grace of God, lest any root of bitterness springing up may give trouble, and through this many may be defiled;”
  7. Romans (Baptist/Reformed) “John Gill on Romans 5:3: And not only so, but we glory in tribulations also,.... The tribulations of the saints are many and various, through the hatred of the world, the temptations of Satan, their own corruptions; and are the will of their heavenly Father; what Christ has foretold, and they expect; and here particularly design such as are for Christ's sake, which being supported under, and carried through, they glory in: not that these are desirable in themselves, and to the flesh; but they glory in them as they are for Christ's sake, and in a good cause; as they are trials of grace, and of ”
  8. Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 2:18: For in that he himself hath suffered - The maxim on which this verse is founded is the following: A state of suffering disposes persons to be compassionate, and those who endure most afflictions are they who feel most for others. The apostle argues that, among other causes, it was necessary that Jesus Christ should partake of human nature, exposed to trials, persecutions, and various sufferings, that he might the better feel for and be led to succor those who are afflicted and sorely tried. This sentiment is well expressed by a Roman poet: - Me quoque per multas s”
  9. Romans (Baptist/Reformed) “John Gill on Romans 5:4: And patience experience,.... As tribulations tend to exercise and increase patience, so patience being exercised and increased, enlarges the saints' stock and fund of experience; of the love and grace of God communicated to them at such seasons; of his faithfulness in fulfilling his promises; of his power in supporting them; and of their own frailty and weakness; and so are taught humility, thankfulness, and resignation to the will of God: and experience, hope; hope is a gift of God's grace, and is implanted in regeneration, but abounds, increases, and becomes more s”
  10. Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 9): apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them."(9) Also in the eighty-first Psalm: "Do justice to the poor and lowly."(10) 6. That all good and righteous men suffer more, but ought to endure because they are proved. In Solomon: "The furnace proveth the vessels of the potter, and the trial of tribulation righteous men."(11) Also in the fiftieth Psalm: "The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise."(12) Also in the ”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 76: when they hear that it was no feeling of respect that induced God to show more favor to a small and ignoble body, nay, even to the wicked and rebellious, will they plead against him for having chosen to give such a manifestation of mercy? But neither will their obstreperous words hinder his work, nor will their invectives, like stones thrown against heaven, strike or hurt his righteousness; nay, rather they will fall back on their own heads. To this principle of a free covenant, moreover, the Israelites are recalled whenever thanks”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 94: enjoins spouses to render due benevolence to each other, it is clear that he is not referring to daily prayer, but prayers which require more than ordinary attention. 17. On the other hand, when pestilence begins to stalk abroad, or famine or war, or when any other disaster seems to impend over a province and people ( Esther 4:16 ), then also it is the duty of pastors to exhort the Church to fasting, that she may suppliantly deprecate the Lord’s anger. For when he makes danger appear, he declares that he is prepared and in a manner”
  13. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Thankfulness or Gratitude, Art. 2: Article: Whether the innocent is more bound to give thanks to God than the penitent? I answer that, Thanksgiving [gratiarum actio] in the recipient corresponds to the favor [gratia] of the giver: so that when there is greater favor on the part of the giver, greater thanks are due on the part of the recipient. Now a favor is something bestowed "gratis": wherefore on the part of the giver the favor may be greater on two counts. First, owing to the quantity of the thing given: and i”
  14. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68a.7:4: Therefore, the baraita teaches us that since the Merciful One states in the Torah: “And you shall eat, and be satisfied, and bless the Lord your God” (Deuteronomy 8:10), the obligation to recite Grace after Meals is contingent upon eating and being satisfied. Since there is eating and satisfaction in the case of priests partaking of the sacrificial meat, they are obligated to form a zimmun , despite the fact that the purpose of the meal is to bring about atonement.”
  15. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68b.7:4: Therefore, the baraita teaches us that since the Merciful One states in the Torah: “And you shall eat, and be satisfied, and bless the Lord your God” (Deuteronomy 8:10), the obligation to recite Grace after Meals is contingent upon eating and being satisfied. Since there is eating and satisfaction in the case of priests partaking of the sacrificial meat, they are obligated to form a zimmun , despite the fact that the purpose of the meal is to bring about atonement.”
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