Thanksgiving is a time when we can formally recognize and give thanks for the obvious and more abstract things that shape our lives here in Canada.
The first recognized Canadian thanksgiving was held in 1578, at least forty years earlier than that of our friends to the south. In a misguided attempt to discover a northern passage to the Orient, English explored Martin Forbisher succeeded in establishing a settlement in New Foundland. In order to give thanks for surviving the arduous sea journey, Frobisher celebrated with a harvest feast.
The Parlament of Canada, formally declared the second Monday of October as “a day of general thanksgiving to almighty God for the bountiful harvest with which Canada has been blessed”.
Gratitude comes naturally to believers in response to all God has done (Eph. 5:20; Phil. 4:6; 1 Thess. 5:18; Heb. 13:15). One of the counts in Paul’s indictment of (unbelievers is ingratitude, which he explained) in his letter to the Romans is that, “although they knew God, they did not honor him as God or give thanks to him” (Rom. 1:21). If thanksgiving is God’s due from all humanity for his gifts of creation and providence, how much more is it his due from those who have received the surpassing gift of his grace? (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament (157). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
In Colossians 3, the Apostle Paul shows: three aspects of thankfulness. A believer shows: 1) Thankfulness in Themselves (Colossians 3:15-16a), 2) Thankfulness to Others (Colossians 3:16b) and 3) Thankfulness to God (Colossians 3:15-17)
1) Thankfulness in Ourselves: (Colossians 3:15)
Colossians 3:15 [15]And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. [16]Let the word of Christ dwell in you richly, (teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God). (ESV)
Eirçnç (peace) includes both the concept of an agreement, pact, treaty, or bond, and that of an attitude of rest or security. Both aspects are in view here. Objectively, believers are at peace with God: “Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). The war between the believer and God is over, and the treaty was paid for by the blood of Christ. That is the message of the Gospel
Because of that, believers are at rest, and secure. Paul told the Philippians that the “peace of God… shall guard your hearts and your minds in Christ Jesus” (Phil. 4:7). Here he calls it the peace of Christ because it is the peace He brings (cf. John 14:27; Eph. 2:14).
Rule is from brabeuô, a word used only here in the New Testament (Although a compound form appears in Col. 2:18). It was used to describe the activity of an umpire in deciding the outcome of an athletic contest. The peace of Christ guides believers in making decisions. When faced with a choice, the believer should consider two factors. First, is it consistent with the fact that the believer and Christ are now at peace and thus on the same side? Does it perpetuate that oneness with the Lord that is the believer’s possession? Second, will it leave a believer with a deep and abiding peace in their heart? These two factors are also the two greatest deterrents to sin in the believer’s life. The Gospel makes it clear, that sin offends Christ, with whom a believer is positionally at peace, and thereby shatters the rest and security in their heart.
To live in peace does not mean that suddenly all differences of opinion would be eliminated, but it would require that people work together despite their differences. This kind of tranquility and cooperation can’t come from mere human effort. It requires God’s help to arbitrate and enable people to get along. The word rule comes from the language of athletics: Paul wanted the believers to let Christ’s peace be umpire or referee in their hearts. Peace would arbitrate, decide any argument, and thereby restrain any of the passions of the (sinful flesh) that might threaten. Peace would settle any friction and strife so the believers could remain strong and unified. Peace must rule hearts. As in 3:1, the heart is the center of a person’s being, the center of spiritual and moral life. If peace rules there, it rules every believer’s entire life and, by extension, the life of the church. When we exercise the traits of compassion, kindness, humility, patience, and, above all, love, we are going to face conflict. Not everyone will be playing by these rules. Not all Christians show the self-restraint needed in conflict. How can we deal with these conflicts and live as God wants? When we are hurt by others or our gracious efforts are rebuked, we must have an umpire inside that says, “Peace.” We need to call a time-out on our passions and reactions; then we can think about the peace that God has won for us in Christ’s death. Paul does not teach “peace at any price.” Instead, he encourages believers to embrace God’s peace and be under his control as they make courageous moral decisions for the truth and the right. (Barton, B. B., & Comfort, P. W. (1995). Philippians, Colossians, Philemon. Life application Bible commentary (218). Wheaton, Ill.: Tyndale House Publishers.).
The entire context points to the freedom of the word to determine the actions, motivations, and decisions of the group. It, like the peace of God, becomes a measure of church life. Before every activity, the church should answer two questions: (First) is the peace of Christ present in the congregation at this point? and (second) is this consistent with, and will it promote knowledge of, the word of Christ? (Melick, R. R. (2001). Vol. 32: Philippians, Colissians, Philemon (electronic ed.). Logos Library System; The New American Commentary (303–304). Nashville: Broadman & Holman Publishers.)
Paul is not saying that the peace is in our hearts; he is saying that the peace should rule “in your hearts.”( Moo, D. J. (2008). The letters to the Colossians and to Philemon. The Pillar New Testament commentary (283). Grand Rapids, MI: William B. Eerdmans Pub. Co.)
• He is referring to the person of Christ ruling in us.
• Just because you may perceive "peace" about a decision, does not mean that it is a Biblical one. Do not mistake a lack of conviction as Biblical peace. We can harden our consciences and be deceived. When God rules our hearts, He will give a peace concurrent with His word. He provides external objective checks in scripture to confirm if a perceived peace is indeed from Him or from a mistaken hardened deception.
Peace is not only objective and subjective, but also relational. Believers were called to live in peace in one body. (Sinners) are called by the effectual call of God into salvation. This calling into a participation in and enjoyment of peace was in one body. That is, as members of the One Body of Christ, the saints are to enjoy peace. This peace not only refers to individual tranquility of heart, but extends to peace among the members of the Body in their relations to one another (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament : For the English reader (Col 3:15). Grand Rapids: Eerdmans.).
Please turn to Ephesians 4
The body of Christ is one body, but a general reference to that larger body does not have much meaning if it is not experienced in a local fellowship. A feeling of oneness with all God’s people is not a substitute for dealing with a strained relationship with a particular brother or sister. This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity (Biblical Studies Press. (2006; 2006). The NET Bible First Edition Notes (Col 3:15). Biblical Studies Press.).
• We cannot create unity. It is created by the Holy Spirit in drawing people into the body of Christ.
The body imagery emphasizes elements of harmony, cooperation, and interdependence. Note the similar wording in Ephesians 4:1–3:
Ephesians 4:1-3 [4:1]I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, [2]with all humility and gentleness, with patience, bearing with one another in love, [3]eager to maintain the unity of the Spirit in the bond of peace. (ESV)
In Eph. 4:3 peace itself is the bond in which the unity of the Spirit is maintained. If members (of the body of Christ) are subject to Christ, the peace which he imparts must regulate their relations with one another. It was not to strife but to peace that God called them in the unity of the body of Christ (cf. 1 Cor. 1:9; 1 Thess. 2:12).
• This Thanksgiving, we should give thanks that God has called us together as a body. Every individual gift, talent and blessing, has been given to us not for self-serving ends, but we have been called to exercise them corporately to minister to one another in the bond of peace.
In a healthy body harmony prevails among the various parts. Christians, having been reconciled to God (Cf. Col. 1:21–22.), enjoying peace with him through Christ (Cf. Rom. 5:1), should naturally live at peace with one another (Cf. Mark 9:50; 2 Cor. 13:11; 1 Thess. 5:13—and not only with one another but, as far as possible, with everybody (Rom. 12:18).) Yet this peace is specifically identified here as between believers, and not with the unsaved, where the believer is to expect enmity, even bitter enmity even within his own physical family (Matt 10:34–36) (Mills, M. (1999). Colossians : A Study Guide to Paul’s epistle to the Saints at Colossae (Col 3:10). Dallas: 3E Ministries.).
Strife inevitably results when men and women are out of touch with him who is the one source of true peace; but there is no reason why those who have received the peace which Christ established by his death on the cross should have any other than peaceful relations among themselves. (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament (156). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
A spirit of humble gratitude toward God will inevitably affect our relations with others. Peace and gratitude are thus closely linked.
Philippians 4:6-7 [6]do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. [7]And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (ESV)
This is a PRESENT ACTIVE IMPERATIVE, “keep on always being thankful.” Thankfulness is a sign of Christian maturity, of the Spirit-filled life (cf. v. 17; Eph. 5:20; I Thess. 5:18). It is not a resignation to determinism (Islam), but a biblical world-view that God is with us and for us even amidst the difficulties and circumstances of this fallen world! (Utley, R. J. D. (1997). Vol. Volume 8: Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians). Study Guide Commentary Series (45). Marshall, Texas: Bible Lessons International.)
Thankfulness is important not only for a person’s spiritual life, but for physical welfare as well. Doctors have found out what the Scriptures have taught through the years—that a cheerful, thankful attitude of mind is beneficial for the body, and that worry, depression, and a complaining spirit are definitely harmful to one’s health. Usually we think of thankfulness as something that is determined by our immediate circumstances, but Paul here shows that it is a grace to be cultivated. We are responsible to be thankful (MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Col 3:15). Nashville: Thomas Nelson.)
Thankfulness puts all we have in the right perspective; God has given us what we need for service, comfort, expression, and recreation. Greediness or discontent signals an attitude that says to God, “I’m not getting much of a bargain here.” Thankful people can worship wholeheartedly. Gratitude opens our hearts to God’s peace and enables us to put on love. Discontented people constantly calculate what’s wrong with their lot in life. To increase your thankfulness, take an inventory of all you have (include your relationships, memories, abilities, and family, as well as material possessions). Use the inventory for prayers of gratitude (Barton, B. B., & Comfort, P. W. (1995). Philippians, Colossians, Philemon. Life application Bible commentary (219). Wheaton, Ill.: Tyndale House Publishers.).
The combination of thankfulness and peace is a logical one. Generally a lack of peace results from self-seeking or dissatisfaction with things as they are. Thankfulness points one to the realization that all things are provided in Christ. There is no room for ill will or bitterness if thankfulness prevails (Melick, R. R. (2001). Vol. 32: Philippians, Colissians, Philemon (electronic ed.). Logos Library System; The New American Commentary (302). Nashville: Broadman & Holman Publishers.).
Illustration: ("Count Your Blessings)"
An old adage says that counting sheep will help you go to sleep. For the Christian the better exercise would be to count God’s blessings upon you. You cannot exhaust that number. But reflecting on His blessings will bring joy to your heart and drive out worry. Then you will know God’s peace—and so, to sleep! Why should you toss sleeplessly when the One watching over you never sleeps—or needs to? (Hobbs, H. H. (1990). My favorite illustrations (255). Nashville, TN: Broadman Press.)
2) Thankfulness to others: (Colossians 3:16a)
Colossians 3:16a [16] Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, (singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God). (ESV)
The “word of Christ” is the Christian doctrine, the gospel in the widest sense of the term (ch. 1:5), as proceeding from Christ (Gal 1:11, 12; Heb. 2:3; Matt. 28:20; 2 Cor. 13:3). This precise phrase occurs only here, where the name of Christ is emphasized (The Pulpit Commentary: Colossians. 2004 (H. D. M. Spence-Jones, Ed.) (154). Bellingham, WA: Logos Research Systems, Inc.)
The word of Christ refers to the revelation He brought into the world, which is Scripture. “The Word of Christ” does not exclude the Old Testament but includes the additional Word that Christ gave to his apostles who were to transmit it to the church. Although it was as yet only partly written, the New Testament was abundantly transmitted orally (Lenski, R. C. H. (1937). The interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (177). Columbus, O.: Lutheran Book Concern.).
Peace and thankfulness, as well as unity, love, and all the required virtues, flow from a mind controlled by Scripture. Dwell is from enoikeô and means “to live in,” or “to be at home.” Paul calls upon believers to let the Word take up residence and be at home in their lives. Plousiôs (richly) could also be translated “abundantly or extravagantly.” The truths of Scripture should permeate every aspect of the believer’s life and govern every thought, word, and deed. The Word dwells in us when we hear it (Matt. 13:9), handle it (2 Tim. 2:15), hide it in our hearts (Ps. 119:11), and hold it fast (Phil. 2:16). To do those things, the Christian must read, study, and live the Word. It should “dwell richly” in our fellowship and in our hearts if we paid heed to what we hear, bow to its authority, assimilate its lessons, and translate them into daily living (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament (157–158). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Please turn to Ephesians 5
To let the word of Christ dwell in you richly is identical to being filled with the Spirit (cf. Eph. 5:18). The Word in the heart and mind is the handle by which the Spirit turns the will. It is clear that these two concepts are identical because the passages that follow each are so similar.
Colossians 3:18–4:1 is a more brief parallel to Ephesians 5:19– 6:9.
Ephesians 5:15-21 [15]Look carefully then how you walk, not as unwise but as wise, [16]making the best use of the time, because the days are evil. [17]Therefore do not be foolish, but understand what the will of the Lord is. [18]And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, [19]addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, [20]giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, [21]submitting to one another out of reverence for Christ. (Ephesians 5:22-6:9 then goes on to give examples of submission)
• The result of being filled with the Holy Spirit is the same as the result of letting the Word dwell in one’s life richly. Therefore, the two are the same spiritual reality viewed from two sides. To be filled with the Spirit is to be controlled by His Word. To let the word of Christ dwell in you richly is to be controlled by His Spirit. Since the Holy Spirit is the author and the power of the Word, the expressions are interchangeable.
Paul then mentions two specific results of the Word of Christ dwelling in the believer, one positive and the other negative: teaching and admonishing one another in all wisdom. Teaching is the impartation of positive truth.
The Colossian Christians, like those at Rome (Cf. Rom. 15:14 (also Heb. 5:12). should be able to instruct one another but such instruction should be given wisely and tactfully. If wisdom or tact be absent, the instruction, however well intentioned, could provoke the opposite reaction to that which is designed (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament (158). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Admonishing is the negative side of teaching. It means to warn people of the consequences of their behavior. Both are the result of a life overflowing with the Word of Christ.
• The Gospel of Christ; the good news of salvation has a flip side. There is bad news for the one who rejects the good news. To share the Gospel, is also share the consequences of rejecting the good news.
That communication is not directed alone to those outside the fellowship, but is the dynamic relationship of persons within the church (to one another). We teach and admonish one another, presenting our learnings, sharing our insights, being with, holding responsible, challenging, supporting, questioning, guiding—all for the building up of the body, that we might all be equipped for ministry within and outside the church (Dunnam, M. D., & Ogilvie, L. J. (1982). Vol. 31: The Preacher’s Commentary Series, Volume 31 : Galatians / Ephesians / Philippians / Colossians / Philemon. The Preacher’s Commentary series (382–383). Nashville, Tennessee: Thomas Nelson Inc.).
When the word of Christ dwells in us, we are able to share the truth in all wisdom. Wisdom is the ability to use knowledge in the right and the wise way. (Lenski, R. C. H. (1937). The interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (177). Columbus, O.: Lutheran Book Concern.)
Poem: ("The Blessings that Remain") Annie Johnson Flint wrote:
There are loved ones who are missing
From the fireside and the feast;
There are faces that have vanished,
There are voices that have ceased;
But we know they passed forever
From our mortal grief and pain,
And we thank Thee, O our Father,
For the blessings that remain.
Thanksgiving, oh, thanksgiving
That their love once blessed us here,
That so long they walked beside us
Sharing every smile and tear;
For the joy the past has brought us
But can never take away.
For the sweet and gracious memories
Growing dearer every day,
For the faith that keeps us patient
Looking at the things unseen,
Knowing Spring shall follow Winter
And the earth again be green,
For the hope of that glad meeting
Far from mortal grief and pain—
We thank Thee, O our Father—
For the blessings that remain.
For the love that still is left us,
For the friends who hold us dear,
For the lives that yet may need us
For their guidance and their cheer,
For the work that waits our doing,
For the help we can bestow,
For the care that watches o’er us
Wheresoe’er our steps may go,
For the simple joys of living,
For the sunshine and the breeze,
For the beauty of the flowers
And the laden orchard trees,
For the night and for the starlight,
For the rainbow and the rain—
Thanksgiving, O our Father,
For the blessings that remain.
(Annie Johnson Flint V. Raymond Edman, But God!, (Zondervan Publ. House, Grand Rapids; 1962), pp. 20-21)
3) Thankfulness to God: (Colossians 3:16b-17)
Colossians 3:16b-17 [16] (Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom), singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. [17]And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (ESV)
Having the Word of Christ richly dwell in us produces not only information, but also emotion. It generates singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. It is unlikely that any sharply demarcated division is intended, although the “psalms” might be drawn from the OT Psalter (which has supplied a chief vehicle for Christian praise from primitive times), the “hymns” might be Christian canticles (some of which are reproduced, in whole or in part, in the NT text), such as the Magnificat (Luke 1:46–55), Benedictus (Luke 1:68–79), and Nunc Dimittis (Luke 2:29–32), which have been used in Christian praise from the early centuries and the “spiritual songs” might be unpremeditated words sung “in the Spirit,” voicing holy aspirations (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians. The New International Commentary on the New Testament (158–159). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Psalms were taken from the Old Testament psalter, the book of Psalms. They sang psalms put to music, much as we do today. Hymns were expressions of praise to God. It is thought that some portions of the New Testament (Such as Col. 1:15–20 and Phil. 2:6–11) were originally hymns sung in the early church. Spiritual songs emphasized testimony (cf. Rev. 5:9–10). They express in song what God has done for us.
To let the word of God control every aspect of our Christian expression, in particular the songs, etc. which we sing. Christian songs should therefore be purposeful; they should seek to teach and instruct, (teaching is imparting knowledge, while instructing promotes understanding). Christian music should all be based on Christ’s words, for nothing else compares with it (Mills, M. (1999). Colossians : A Study Guide to Paul’s epistle to the Saints at Colossae. Dallas: 3E Ministries.)
The singing psalms and hymns and spiritual songs linked together suggests that the singing might be a means of mutual edification as well as a vehicle of praise to God. In 1 Cor. 14:26 Paul insists that, when Christians come to their meetings prepared with a psalm or any other spiritual exercise, they must have regard to the essential requirements of general helpfulness and good order. In our present passage, as in the closely similar Eph. 5:19, antiphonal praise or solo singing at church meetings is probably recommended.
Illustration: Pliny’s the younger’s reported to the Emperor Trajan (A.D. 111–112) of the way in which Christians in Bithynia met on a fixed day before dawn and “recited an antiphonal hymn to Christ as God” (Pliny, Epistles 10.96;) Tertullian’s description eighty or ninety years later of the Christian love-feast says that, “after water for the hands and lights have been brought in, each is invited to sing to God in the presence of the others from what he knows of the holy scriptures or from his own heart.”( Tertullian, Apology 39:18. Cf. p. 381, n. 62.)
• In sharing the Gospel and ourselves (1 Thes. 2:8) it means sharing our testimony, what God has done for us.
• This testimony is an offering of thanks to God.
Commentators are divided on whether chariti (thankfulness) should be translated “thankfulness” (As in the NIV and NASB) or “grace” (As in the KJV). Perhaps its use here encompasses both ideas: believers sing out of thankfulness for God’s grace. When Paul tells believers to sing in your hearts he does not mean not to sing with the voice. His concern is that the heart agree with the mouth (cf. Amos 5:23).
Before we casually stroll into God’s presence and presume to worship Him, He warns:
Psalm 66:18 [18]If I had cherished iniquity in my heart, the Lord would not have listened. (ESV)
• The Gospel speaks of repentance before worship. If we do not agree with God we are sinners, needing His forgiveness, asking Him for it and forsaking sin, then worship is an affront to Him.
• Worship is for repentant believers, not unrepentant unbelievers.
Singing is to be directed to God as praise and worship offered to Him for His pleasure and glory. That it is edifying to believers is a byproduct of its main purpose.
• Just as internal thankfulness is a natural result of the Holy Spirit working in us, outward thankfulness in song, is a natural result as well.
The point that must not be ignored is this, that these songs must be sung in a thankful spirit. The songs must be poured forth sincerely, rising from within the humbly grateful hearts of believers. It has been said that next to Scripture itself a good Psalter-Hymnal is the richest fountain of edification. Not only are its songs a source of daily nourishment for the church, but they also serve as a very effective vehicle for the outpouring of confession of sin, gratitude, spiritual joy, rapture.
Whether sung in the regular worship-service on the Lord’s Day, at a midweek meeting, in social gatherings, in connection with family-worship, at a festive occasion, or privately, they are a tonic for the soul and promote the glory of God. They do this because they fix the interest upon the indwelling word of Christ, and carry the attention away from that worldly cacophony by which people with low moral standards are being emotionally overstimulated (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 6: New Testament commentary : Exposition of Colossians and Philemon. New Testament Commentary (162–163). Grand Rapids: Baker Book House.).
Finally, these general injunctions are summed up in an exhortation of universal scope, covering every aspect of life. The simplest, most basic rule of thumb for living the Christian life, as it says in Colossians 5:17, whatever you do, in word or deed, do everything in the name of the Lord Jesus,. To do everything in the name of the Lord Jesus is to act consistently with who He is and what He wants. Paul expressed the same thought in 1 Corinthians 10:31:
1 Corinthians 10:31 [31]So, whether you eat or drink, or whatever you do, do all to the glory of God. (ESV)
Again, Paul reminds that it is always to be done without reluctance or despair or legalistic duty, but with giving thanks to God the Father through him Through him, that is, through Christ, which means that our thanksgiving to God must recognize that Christ is the medium through which all our blessings have come from God. (This Thanksgiving, we must) give thanks to God the Father because of what has happened through Christ (Bratcher, R. G., & Nida, E. A. (1993). A handbook on Paul’s letters to the Colossians and to Philemon. Helps for translators; UBS handbook series (91). New York: United Bible Societies.)
(Format Note: Some base commentary from MacArthur, J. (1996). Colossians (156–159). Chicago: Moody Press.)
