Hebrews 13:15

Heb_13:15

Offer the sacrifice of praise

A life-long occupation:

It is instructive to notice where this verse stands.

The connection is a golden setting to the gem of the text. Here we have a description of the believers position before God. He has done with all carnal ordinances, and has no interest in the ceremonies of the Mosaic law. What then? Are we to offer no sacrifice? Very far from it. We are called upon to offer to God a continual sacrifice. Having done with the outward, we now give ourselves entirely to the inward and to the spiritual. Moreover, the believer is now, if he is where he ought to be, like his Master, without the camp. What then? If we are without the camp, have we nothing to do? On the contrary, let us the more ardently pursue higher objects, and yield up our disentangled spirits to the praise and glory of God. Do we come under contempt, as the Master did? Is it so, that we are bearing His reproach? Shall we sit down in despair? Nay, verily; while we lose honour ourselves, we will ascribe honour to our God. We will count it all joy that we are counted worthy to be reproached for Christs sake. Moreover, the apostle says that Here we have no continuing city. Well, then, we will transfer the continuance from the city to the praise--Let us offer the sacrifice of praise to God continually. If everything here is going, let it go; but we will not cease to sing. If the end of all things is at hand, let them end; but our praises of the living God shall abide world without end.

I. First, then, concerning a believer, let me DESCRIBE HIS SACRIFICE. By Him therefore.

1. See, at the very threshold of all offering of sacrifice to God, we begin with Christ. We cannot go a step without Jesus. Without a Mediator we can make no advance to God. He is that altar which sanctifies both gift and giver; by Him, therefore, let our sacrifices both of praise and of almsgiving be presented unto God.

2. Next, observe that this sacrifice is to be presented continually. Not only in this place or that place, but in every place, we are to praise the Lord our God. Not only when we are in a happy frame of mind, but when we are cast down and troubled. The perfumed smoke from the altar of incense is to rise towards heaven both day and night, from the beginning of the year to the years end.

3. The apostle goes on to tell us what the sacrifice is--the sacrifice of praise. Praise, that is, heart-worship, or adoration. Adoration is the grandest form of earthly service. We ascribe unto Jehovah, the one living and true God, all honour and glory. Praise is heart-trust and heart-content with God. Trust is adoration applied to practical purposes. Praise is heart-enjoyment; the indulgence of gratitude and wonder. The Lord has done so much for me that I must praise Him, or feel as if I had a fire shut up within me.

4. The text evidently deals with spoken praise--Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name; or, as the Revised Version has it, the fruit of lips which make confession to His name. So, then, we are to utter the praises of God, and it is not sufficient to feel adoring emotions. Well, saith one, I cannot force myself to praise, I do not want you to force yourself to it: this praise is to be natural. It is called the fruit of the lips. Fruit is a natural product: it grows without force, the free outcome of the plant. So let praise grow out of your lips at its own sweet will. Let it be as natural to you, as regenerated men, to praise God as it seems to be natural to profane men to blaspheme the sacred name. This praise is to be sincere and real. The next verse tells us we are to do good and communicate, and joins this with praise to God. Many will give God a cataract of words, but scarce a drop of true gratitude in the form of substance consecrated. This practical praising of the Lord is the life-office of every true believer. See ye to it.

II. We will, secondly, EXAMINE THE SUBSTANCE OF THIS SACRIFICE. Let us offer the sacrifice of praise to God continually.

1. To praise God continually will need a childlike faith in Him. You must believe His word, or you will not praise His name. Doubt snaps the harp-strings. Question mars all melody. Unbelief is the deadly enemy of praise.

2. Faith must lead you into personal communion with the Lord. It is to Him that the praise is offered, and not to our fellow-men.

3. You must have also an overflowing content, a real joy in Him. Be sure that you do not lose your joy Rejoice in the Lord, that you may praise Him.

4. There must also be a holy earnestness about this. Praise is called a sacrifice because it is a very sacred thing. When life is real, life is earnest: and it must be both real and earnest when it is spent to the praise of the great and ever-blessed God.

5. To praise God continually, you need to cultivate perpetual gratitude, and surely it cannot be hard to do that! Remember, every misery averted is a mercy bestowed; every sin forgiven is a favour granted; every duty performed is also a grace received. Let the stream leap up to heaven in bursts of enthusiasm; let it fall to earth again in showers of beneficence; let it fill the basin of your daily life, and run over into the lives of others, and thence again in a cataract of glittering joy let it still descend.

6. In order to this praise you will need a deep and ardent admiration of the Lord God. Admire the Father--think much of His love; acquaint yourself with His perfections. Admire the Son of God, the altogether lovely One; and as you mark His gentleness, self-denial, love, and grace, suffer your heart to be wholly enamoured of Him. Admire the patience and condescension of the Holy Ghost, that He should visit you, and dwell in you, and bear with you.

III. I want, in the third place, to COMMEND THIS BLESSED EXERCISE.

1. Offer the sacrifice of praise to God continually, because in so doing you will answer the end of your being. Every creature is happiest when it is doing what it is made for. Christians are made to glorify God; and we are never in our element till we are praising Him. Do not degrade yourself by a less Divine employ.

2. Praise God again, because it is His due. Should Jehovah be left unpraised? Praise is the quit-rent which He asks of us for the enjoyment of all things; shall we be slow to pay?

3. Praise Him continually, for it will help you in everything else. A man full of praise is ready for all other holy exercises. The praises of God put wings upon pilgrims heels, so that they not only run, but fly.

4. This will preserve us from many evils. When the heart is full of the praise of God, it has not time to find fault and grow proudly angry with its fellows. We cannot fear while we can praise. Neither can we be bribed by the worlds favour, nor cowed by its frown. Praise makes men, yea, angels of us: let us abound in it.

5. Let us praise God because it will be a means of usefulness. I believe that a life spent in Gods praise would in itself be a missionary life. A praiseful heart is eloquent for God.

6. Praise God, because this is what God loves. Notice how the next verse puts it: With such sacrifices God is well pleased.

7. To close this commendation, remember that this will fit you for heaven. You can begin the music here--begin the hallelujahs of glory by praising God here below.

IV. LET US COMMENCE AT ONCE. What does the text say? It says, Let us offer the sacrifice of praise continually. The apostle does not say, By and by get to this work, when you are able to give up business, and have retired to the country, or when you are near to die; but now, at once, he says, Let us offer the sacrifice of praise. Let us stir one another up to praise. Let us spend to-day, and to-morrow, and all the rest of our days in praising God. If we catch one another a little grumbling, or coldly silent, let us, in kindness to each other, give the needful rebuke. It will not do; we must praise the Lord. Just as the leader of an orchestra taps his baton to call all to attention, and then to begin singing, so I bestir you to offer the sacrifice of praise unto the Lord. The apostle has put us rather in a fix: he compels us to offer sacrifice. Did you notice what he said in the tenth verse? He says, We have an altar. Can we imagine that this altar is given us of the Lord to be never used? Is no sacrifice to be presented on the best of altars? If we have an altar, do not allow it to be neglected, deserted, unused. It is not for spiders to spin their webs upon; it is not meet that it should be smothered with the dust of neglect. We have an altar. What then? Let us offer the sacrifice of praise to God continually. Do you not see the force of the argument? Practically obey it. Beside the altar we have a High Priest. Shall He stand there, and have nothing to do? What would you think of our great High Priest waiting at the altar, with nothing to present which His redeemed had brought to God? No, by Him therefore let us offer the sacrifice of praise to God continually. Bring hither abundantly, ye people of God, your praises, your prayers, your thank-offerings, and present them to the Ever-blessed! (C. H. Spurgeon.)

Public worship a sacrifice:

It is commonly supposed that the immediate object and end of public worship is edification, and that we assemble ourselves together in Gods house of prayer, mainly, if not solely, for our own benefit and improvement. Persons who are better informed will, indeed, admit that the honour of God is also intended in public worship; but it is evident that most people are far from realising this truth. The devout Christian will readily understand that such a view of public worship as this, which has respect rather to our own profit than to Gods honour, is most erroneous; and the words of the text, rightly understood, are well calculated to set forth and correct the falseness of this notion. Now, in considering the apostles expression, sacrifice of praise, with a view to ascertain the full meaning of the phrase, let us inquire whether there was anything in the ancient sacrifices which does not apply to the solemn services of the Christian Church.

1. And the first prejudice which we may mention against applying the term sacrifice to our own acts of worship is the erroneous persuasion that blood was always shed in the sacrifices of old. But this is altogether a mistake, and betrays an ignorance of the Scriptures, as well as of the writings of heathen antiquity; for nothing is more certain than that the sacrifices both of Jews and Gentiles consisted, many of them, of the oblation not of slain animals, but of flour, cakes, wine, fruits, and other vegetable substances.

2. Having, then, shown that there were other sacrifices among the Jews than those of slain animals, I will notice a second objection that might be ignorantly urged against the term sacrifice being applied to Christian oblation, viz., that the sacrifices of old were always burnt upon the altar, whereas all burnt-offerings have ceased among Christians. But it is not true that all the Jewish sacrifices were burnt; for it is certain that the wave-loaves were not thus offered with fire: and again, it was distinctly enjoined that the scape-goat was to be presented alive before the Lord to make an atonement.

3. But perhaps a still more serious objection to our use of the word sacrifice is the fear entertained by many well-meaning persons lest this term should suggest the idea that our religious performances are intrinsically meritorious and propitiatory, and so detract from the all-sufficient merits of the great sacrifice which was once offered for the sins of the whole world. But this apprehension is also founded upon the mistaken notion that the sacrifices before the coming of Christ were really propitiatory; whereas, in truth, they had no real virtue apart from the merits of that prevailing sacrifice which they prefigured. Not one of the Jewish ceremonies and sacrificial rites could, in the least, avail to cleanse from sin, but as they were accepted by God for the sake of the offering of the body of Christ once for all. It does not, therefore, appear how the application of the term sacrifice to Christian oblations, and particularly to the Holy Eucharist, can encourage the supposition that they are intrinsically meritorious. But while it is freely admitted that none of these ceremonies, either before or after Christ, are in their own nature and by their own virtue meritorious, it may be safely maintained that, if they be done in and by Him, our Priest for ever, then they are, through the atonement of the Cross, availing to the quieting of our consciences, the reconciling to God, the imparting of grace, and the forgiveness of sin. And this surely is especially true of that sacrifice of praise which has been ordained by Christ Himself as the perpetual memorial of the sacrifice of His death, and of the benefits which we receive thereby. Observe: St. Paul, writing to the Hebrew converts, who of all people were most familiar with the import of the word sacrifice, instead of avoiding the use of this term, as if all notion of the solemn offerings of the Mosaic law was to be carefully banished from their christianised minds as irreconcilable with the spirituality of the gospel, selects this very word to convey to them his idea of the character of Christian praise. Now, to the Jewish mind sacrifice was a solemn act surrounded with a ceremonial prescribed by God Himself. There was the trouble and expense of providing the oblation; then it was to be brought to the priest, who alone could present it with prayer to God and make it an acceptable sacrifice. We will conclude the subject with a few practical remarks suggested by the word continually. The worship of the Church is a sacrifice. But not only this, it is a continual sacrifice. There was the daily, morning, and evening sacrifice among the Jews. There has ever been the same daily services in the Catholic Church of Christ; and our own Anglican branch of it asserts this duty, and claims this privilege. Has our gracious Lord taught the Church to cry continually, Give us this day our daily bread; and does this petition suggest individual and domestic wants only, and not those of the people and nation also? Is it lawful for man to pray daily for common blessings, and must it not be a duty and a privilege to unite in prayer, in Gods own house of prayer, under the direction of His ministers? But besides this continual sacrifice, I would remind you of those more solemn days of fast and festival, upon which every devoted member of the Church Catholic (or at least some representative of his family) should present himself before the Lord, if he desires to be like, or fears to be very unlike, all Christians of bygone days. These levees of the King of kings will often be held on days inconvenient to the world. But we are not of the world, but subjects of another kingdom. But to realise this blessedness you must come to offer sacrifice. You must come in Gods way, and in compliance with the laws of His Church. Do not think too much, or immediately of the benefit, spiritual or temporal, which you hope to receive; but think first and chiefly of rendering to God that homage which is His due. Nor make much of the trouble or inconvenience which such duties may occasion you; rather to the fruit of your lips, add cheerfully the sacrifice of your time, your bodily strength, your worldly substance. (C. Wray, M. A.)

Thanksgiving

We must thank God for the mercies we have, or else we shall not have others. In the early days when the Puritans settled in New England they were always having fast days. They had a fast day because their bread was getting short; another fast day because the Red Indians invaded them; another fast day because a ship had not arrived that they expected; and they had so many fast days that they began to get exceedingly weak. At length, one very wise brother said, Did they not think it would be as well, now and then, to vary the thing, and to have a feast day occasionally? Would it not be quite as acceptable to God if instead of mourning over mercies they wanted, they were to thank Him for mercies enjoyed? So they instituted what is called the thanksgiving day, which became a perpetual ordinance afterwards--the thanksgiving for mercies received. There is reason and wisdom in such a course. How dare you go and ask for anything else till you have been thankful for what you have? What do you with poor people who depend upon you? You gave the man some relief yesterday, and he walked away with an ungrateful face, shrugging shoulders, as much as to say, Thats all! Sometimes when you have given charity to a very greedy person, have you not seen him stand and look at it? What has been your rule when he comes next time? You have sent him away empty, and very properly is he punished. But how is it the Lord does not serve you the same? You ask Him for a mercy and you get it, and you either look at it as though it were not worth having, or else you enjoy it for a time and then forget you have ever had it, and never think of thanking Him; and then you knock at His door again, and expect that He will wait upon your lusts when you will not wait upon His throne with thanksgiving. (C. H. Spurgeon.)

Thanksgiving in the heart:

As flowers carry dewdrops, trembling on the edges of the petals, and ready to fail at the first waft of wind or brush of bird, so the heart should carry its beaded words of thanksgiving; and at the first breath of heavenly flavour, let down the shower, perfumed with the hearts gratitude. (H. W. Beecher.)

Praising God:

In praising a fellow creature we may easily surpass the truth; but in praising God we have only to go on acknowledging and confessing what He really is to us. Here it is impossible to exceed the truth; and here is genuine praise. (J. A. Bengel.)

Praise:

Gurnall spoke of the double action of the lungs--the air sucked in by prayer and breathed forth again in praise.

Little rent:

The Lord has many fine farms from which He receives but little rent. Thanksgiving is a good thing: thanksliving is better. (P. Henry.)

A line of praise

A line of praises is worth a leaf of prayer; and an hour of praises is worth a day of fasting and mourning.. (J. Livingston.)

Thankless people

Pliny says in his Natural History there m a certain people in India, upon the river Ganges, called Aotomy, who have no mouth, but feed upon the smell of herbs and flowers. We have some of the same kind of people in England: when, under the afflicting hand of God, they have no lips to praise God, nor tongues to justify Him. (J. W. Kirton.)

Praise:

Hard by the table of shewbread commemorating His bounty should stand the altar of incense denoting our praise. (C. H. Spurgeon.)

Gratitude an aid to enjoyment:

Many favours which God giveth us ravel out for want of hemming, through our own unthankfulness; for though prayer purchases blessings, giving praise doth keep the quiet possession of them.

Have we thanked Him?

A lady, hearing of a poor gipsy boy lying very ill in a tent, was anxious to visit him. In her endeavours to do so she met with much abuse and a refusal from the boys father. At last, however, the father consented to her visiting his dying son. Entering the tent, she found the poor lad lying on a heap of straw and in great suffering. She spoke to him of Jesus, and His love for sinners; of His cruel death and resurrection; and was astonished to see the boys frame shaken with sobs. To her inquiry about his distress, he gasped, Oh, miss, and Ive never so much as thanked Him! Have we thanked Him?

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Heb 13:15-16. Having mentioned the altar, the apostle now proceeds to speak of the sacrifice. By him therefore — Our great High-Priest, though persecuted by our unbelieving brethren, and exposed to many sufferings; let us offer the sacrifice of praise to God continually — For surely we have continual reason, having before us a prospect of such unutterable felicity and glory; that is, the fruit of our lips — It is generally granted that this expression is taken from Hosea, where the same duty is called the calves, or sacrifices, of our lips; for the sense is the same, and praise to God is intended in both places. But to do good, &c. — As if he had said, But while we present this verbal tribute, let us remember that another yet more substantial sacrifice is required, namely, to do good to our fellow- creatures, and that in every way in our power, to their souls as well as to their bodies, supplying, as we have ability, both their spiritual and temporal wants; for with such sacrifices God is well pleased — As his inspired servants have abundantly testified. Indeed they have been always more pleasing to him than any victims which, in the neglect of these, could be brought to his altar.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrews

CHRISTIAN SACRIFICE

Heb 13:15-16.

MUCH attention is given now to the Study of comparative religion. The beliefs and observances Of the rudest tribes are narrowly scrutinised, in order to discover the underlying ideas. And many a practice which seems to be trivial, absurd, or sanguinary is found to have its foundation in some noble and profound thought. Charity and insight have both gained by the study.

But, singularly enough, the very people who are so interested in the rationale of the rites of savages will turn away when anybody applies a similar process to the ritual of the Jews. That is what this Epistle to the Hebrews does. It translates altar, ritual festivals, priests, into thoughts; and it declares that Jesus Christ’ is the only adequate and abiding embodiment of these thoughts. We are not dressing Christian truth in a foreign garb when we express the substance of its revelation in language borrowed from the ritualistic system that preceded it. But we are extricating truths, which the world needs to-day as much as ever it did, from the form in which they were embodied for one stage of religion, when we translate them into their Christian equivalents.

So the writer here has been speaking about Christ as by His death sanctifying His people. And on that great thought, that He is what all priesthood symbolises, and what all bloody sacrifices reach out towards, he builds this grand exhortation of my text, which is at once a lofty conception of what the Christian life ought to be, and a directory as to the method by which it may become so.

‘By Him let us offer sacrifices continually, for with such sacrifices God is well pleased.’

Now, it seems to me that there are here mainly three points to be looked at. First, the basis of; second, the material of; and third, the divine delight in, the sacrifices of the Christian life. And to these three points I ask your attention.

I. First, then, note here the emphatic way in which the one basis of Christian sacrifice is laid down.

Anybody who can consult the original will see, what indeed is partially expressed in our translation, that the position of these two words ‘through’ {or by} ‘Him’ underscores and puts great emphasis upon them. There are two thoughts which may be in-eluded in them; the one, that Jesus is the Priest by whose mediation we come to God, and the other that He is the sacrifice, on the footing of which we can present our sacrifices. It seems to me, however, that it is the latter idea principally that is in the writer’s mind here. And on it I touch lightly in a few words.

Now, let me recall to you, as a world-wide fact which is expressed in the noblest form in the ancient Jewish ritual, that there was a broad line of distinction drawn between two kinds of sacrifices, differing in their material and in their purpose. If I wanted to use mere theological technicalities, which I do not, I should talk about the difference between sacrifices of propitiation and sacrifices of thanksgiving. But let us put these well-worn phrases on one side, as far as we can, for the moment. Here, then, is the fact that all the world over, and in the Mosaic ritual, there was expressed a double consciousness one, that there was, somehow or other, a black dam between the worshipper and his Deity, which needed to be swept away; and the other, that when that barrier was removed there could be an uninterrupted flow of thanksgiving and of service. So on one altar was laid a bleeding victim, and on another were spread the flowers of the field, the fruits of the earth, all things gracious, lovely, fair, and sweet, as expressions of the thankfulness of the reconciled worshippers. One set of sacrifices expressed the consciousness of sin; the other expressed the joyful recognition of its removal.

Now I want to know whether that world-wide confession of need is nothing more to us than a mere piece of interesting reminiscence of a stage of development beyond which we have advanced. I do not believe that there is such a gulf of difference between the lowest savage and the most cultivated nineteenth-century Englishman, that the fundamental needs of the one, in spirit, are not almost as identical as are the fundamental needs of the one and the other in regard to bodily wants. And sure I am that, if the voice of humanity has declared all the world over, as it has declared, that it is conscious of a cloud that has come between it and the awful Power above, and that it seeks by sacrifice the removal of the cloud, the probability is that that need is your need and mine; and that the remedy which humanity has divined as necessary has some affinity with the remedy which God has revealed as provided.

I am not going to attempt theorising about the manner in which the life and death of Jesus Christ sweep away the battier between us and God, and deal with the consciousness of transgression, which lies coiled and dormant, but always ready to wake and sting, in human hearts. But I do venture to appeal to each man’s and woman’s own consciousness, and to ask, Is there not something in us Which recognises the necessity that the sin which stands between God and man shall be swept away? Is there not something in us which recognises the blessedness of the message, ‘The blood of Jesus Christ cleanseth from all sin’? Oh, brethren! do not fancy that it is a mere theological doctrine of an atonement that is in question. It is the possibility of loving access to God, as made possible through Jesus, and through Him alone, that I want to press upon your hearts.

‘Through Him let us offer.’

II. Secondly, notice the light which our text throws upon the material or contents of the Christian sacrifice.

I need not dwell at all, I suppose, upon the explanation of the words, which are plain enough. The writer seems to me to divide the sacrifice of praise, which he prescribes, into two parts, the praise of the lip and the praise of the life.

But before I deal with this twofold distribution of the thought, let me fix upon the main general idea that is expressed here, and that is that the highest notion, the noblest and purest of what a Christian life is, is that it is one long sacrifice. Have we risen to the height of that conception? I do not say, Have we attained to the fulfilment of it? The answer to the latter question one knows only too well. But has it ever dawned upon us that the true ideal of the Christian life which we profess to be living is this - a sacrifice?

Now, that thought involves two things. One is the continuous surrender of self, and that means the absolute suppression of our own wills; the bridling of our own inclinations and fancies; the ceasing obstinately to adhere to our own purposes and conceptions of What is good; the recognition that there is a higher will above us, ruling and guiding, to which we are to submit. Sacrifice means nothing if it does not mean surrender; and surrender is nothing if it is not the surrender of the will. It was a great deal easier for Abraham to take the knife in his hand, and climb the hill with the fixed intention of thrusting it into his son’s heart, than it is for us to take the sword of the Spirit in our hands and slay our own wills, and I am here to say that unless we do we have very little right to call ourselves Christians.

But, then, surrender is only half the conception of the sacrifice which has to be accomplished in our whole days and selves. Surrender to God is the full meaning of sacrifice. And that implies the distinct reference of all that I am, and all that I do, to Him, as not only commanding, but as being the aim and end of my life. We are to labour on as at His command. You in your counting-houses, and mills, and shops, and homes; and we students in our studies, and laboratories, and lecture-rooms, are to link everything with Him, with His will, and with the thought of Him. What vice could live in that light? What meanness would not be struck dead if we were connected with that great reservoir of electric force? What slothfulness would not be spurred into unhasting and unresting zeal if all our work were referred to God? Unless our lives be thus sacrifice, in the full sense of conscious surrender to Him. we have yet to learn what is the meaning and the purpose of the propitiatory sacrifice on which we say that our lives are built.

I need not, I suppose, remind you at any length of how our text draws broad and deep the distinction between the nature and the scope of the fundamental offering made by Christ, and the offerings made by us. The one takes away the separating barrier; the other is the flow of the stream where the barrier had stood. The one is the melting away of the cloud that hid the sun; the other is the flashing of the mirror of my heart when the sun shines upon it. Our sacrifice is thanksgiving. Then there will be no reluctance because duty is heavy. There will be no grudging because requirements are great. There will be no avoiding of the obligations of the Christian life, and rendering as small a percentage by way of dividend as the Creditor up in the heavens will accept. If the offering is a thank- offering, then it will be given gladly. The grateful heart does not hold the scales like a scrupulous retail dealer afraid of putting the thousandth part of an ounce more in than can be avoided.

‘Give all thou canst, high heaven rejects the lore

Of nicely calculated less or more.’

Power is the measure of duty, and they whose offering is the expression of their thankfulness will heap incense upon the brazier, and cover the altar with flowers.

Ah, brethren, what a blessed life it would be for us, if indeed all the painfulness and harshness of duty, with all the efforts of constraint and restriction and stimulus which it so often requires, were transmuted into that glad expression of infinite obligation for the great sacrifice on which our life and hopes rest!

I do not purpose to say much about the two classes of sacrifice into which our writer divides the whole. Words come first, work follows. That order may seem strange, because we are accustomed to think more of work than words. But the Bible has a solemn reverence for man’s utterances of speech, and many a protest against ‘God’s great gift of speech abused.’ And the text rightly supposes that if there is in us any deep, real, abiding, life-shaping thankfulness for the gift of Jesus Christ, it is impossible that our tongues should cleave to the roofs of our mouths, and that we should be contented to live in silence. Loving hearts must speak. What would you think of a husband who never felt any impulse to tell his wife that she was dear to him; or a mother who never found it needful to unpack her heart of its tenderness, even in perhaps inarticulate croonings over the little child that she pressed to her heart? It seems to me that a dumb Christian, a man who is thankful for Christ’s sacrifice and never feels the need to say so, is as great an anomaly as either of these I have described.

Brethren! the conventionalities of our modern life, the proper reticence about personal experience, the reverence due to sacred subjects, all these do prescribe caution and tact and many another thing, in limiting the evangelistic side of our speech; but is there any such limitation needful for the eucharistic, the thanksgiving side of our speech? Surely not. In some monasteries and nunneries there used to be a provision made that at every hour of the four and twenty, and at every moment of every hour, there should be one kneeling figure before the altar, repeating the psalter, so that night and day prayer and praise went up. It was a beautiful idea, beautiful as long as it was an idea, and, like a great many other beautiful ideas, made vulgar and sometimes ludicrous when it was put into realisation. But it is the symbol of what we should be, with hearts ever occupied with Him, and the voice of praise rising unintermittently from our hearts singing a quiet tune, all the day and night long, to Him who has loved us and given Himself for us.

And then the other side of this conception of sacrifice that my text puts forth is that of beneficence amongst men, in the general form of doing good, and in the specific form of giving money. Two aspects of this combination of word and work may be suggested. It has a message for us professing Christians. All that the world says about the uselessness of singing psalms, and praying prayers, while neglecting the miserable and the weak, is said far more emphatically in the Bible, and ought to be laid to heart, not because sneering, godless people say it, but because God Himself says it. It is vain to pray unless you work. It is sin to work for yourselves unless you own the bond of sympathy with all mankind, and live ‘to do good and to communicate.’ That is a message for others than Christians. There is no real foundation for a broad philanthropy except a deep devotion to God. The service of man is never so well secured as when it is the corollary and second form of the service of God.

III. And so, lastly - and only a word - note the divine delight in such sacrifice.

Ah! that is a wonderful thought, ‘With such sacrifices God is well pleased.’ Now I take it that that ‘such’ covers both the points on which I have been dwelling, and that the sacrifices which please Him are, first, those which are offered on the basis and footing of Christ’s sacrifice, and, second, those in which word and work accord well, and make one music.

‘With such sacrifices God is well pleased.’

We are sometimes too much afraid of believing that there is in the divine heart anything corresponding to our delight in gifts that mean love, because we are so penetrated with the imperfection of all that we can do and give; and sometimes because We are influenced by grand philosophic ideas of the divine nature, so that we think it degrading to Him to conceive Of anything corresponding to our delight passing across it. But the Bible is wiser and more reverent than that, and it tells us that, however stained and imperfect our gifts, and however a man might reject. them with scorn, God will take them if they are ‘such’ - that is, offered through Jesus Christ. I dare say there are many parents who have laid away amongst their treasures some utterly useless thing that one of their little children once gave them. No good in it at all! No; but it meant love. And, depend upon it, ‘if ye, being evil, know how to good gifts’ - though they are useless - ‘from your children, much more will your heavenly Father accept’ your stained sacrifices if they come through Christ.

Dear brethren, my text preaches to us what is the true sacrifice of the true priesthood in the Christian Church. There is one Priest who stands alone, offering the one sacrifice that has no parallel nor second. No other shares in His priesthood of expiation and intercession. But around, and deriving their priestly character from Him, and made capable of rendering acceptable sacrifices through Him, stand the whole company of Christian people. And besides these there are no priesthoods and no sacrifices in the Christian vocabulary or in the Christian Church. Would that a generation that seems to be reeling backwards to the beggarly elements of an official priesthood, with all its corruptions and degradations of the Christian community, would learn the lesson of my text! ‘Ye’ - all of you, and not any selected number amongst you - ‘ye, all of you are a royal priesthood.’ There are only two sacrifices in the Christian Church: the one offered once for all on Calvary, by the High Priest Himself; the sacrifice of ourselves, by ourselves, thank-offerings for Christ and His name, which are the true Eucharist.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

13:15-16 In light of Jesus’ decisive, sacrificial work on our behalf, we still have sacrifices to offer: praise and obedience. Because Christ has eradicated the sacrificial system of the old covenant through the sacrifice of himself (7:27-28; 8:13; 9:11-14; 10:11-14), these are the sacrifices that please God.

13:15 sacrifice of praise: This probably refers to a peace offering (Lev 7:11-14). The person bringing the offering had to be made ritually clean before the offering could be made. Our thank offering to God can be continual because Jesus has made us clean for all time. When we give thanks to Jesus continually, we are proclaiming our allegiance to his name.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 13:15. Δἰ αὐτοῦ, by Him) 1Pe 2:5.—θυσίαν, the sacrifice) The Altar is mentioned, Heb 13:10; now the sacrifices are enumerated: of praise here, of well-doing, Heb 13:16.—αἰνέσεως, of praise) for the salvation made sure.—διαπαντὸς, continually) A continual sacrifice. Nothing of the Mass. Forget not, which follows, Heb 13:16, corresponds to this word, continually.—καρπὸν χειλέων, the fruit of the lips) So the LXX., Hos 14:3; also Isa 57:19: but the Hebrew in the former is פָרִים שְׂפָתֵינוּ, in the latter, נוּב (נִיב) שְׂפָתַיִם.—ὁμολογούντων, confessing) in faith, while they despise all the reproach of the world, Heb 13:13.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_13:15. Closing exhortation, through Christ, to offer to God sacrifices of praise. Deduced from Heb_13:8-14.

Διʼ αὐτοῦ] is with great emphasis preposed: through HIM (sc. Christ), but not through the intervention of the Jewish sacrificial institution. Through Him, inasmuch as by the all-sufficiency of His expiatory sacrifice once offered, He has qualified believers so to do.

θυσίαν αἰνέσεως] a praise-offering (זֶבַח תּוֹדָם), thus a spiritual sacrifice, in opposition to the animal sacrifices of Judaism.

διὰ παντός] continually. For the blessings obtained through Christ are so abundant and inexhaustible, that God can never be sufficiently praised for them.

τουτέστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ] that is, fruit of lips which praise His name. Elucidation of the meaning in θυσίαν αἰνέσεως, in order further to bring into special relief the purely spiritual nature of this Christian thankoffering already indicated by those words. The expression καρπὸν χειλέων the author has derived from Hos_14:3, LXX.: καὶ ἀνταποδώσομεν καρπὸν χειλέων ἡμῶν (in the Hebrew: נְשַׁלְּמָה פָרִים שְׂפָתֵינוּ, let us offer for oxen our own lips). For the thought, comp. Vajikra R. 9. 27, in Wetstein: R. Pinchas, R. Levi et R. Jochanam ex ore R. Menachem Galilaei dixerunt: Tempore futuro omnia sacrificia cessabunt, sacrificium vero laudis non cessabit. Omnes preces cessabunt, sed laudes non cessabunt. Philo, de Sacrificantibus, p. 849 E (with Mang. II. p. 253): τὴν ἀρίστην ἀνάγουσι θυσίαν, ὕμνοις καὶ εὐχαριστίαις τὸν εὐεργέτην καὶ σωτῆρα Θεὸν γεραίροντες.

The referring of αὐτοῦ to Christ (so Sykes, who finds the sense: confessing ourselves publicly as the disciples of Christ) is unnatural, seeing that God has been expressly mentioned only just before as the One to whom the θυσία αἰνέσεως is to be presented.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 13:15 . διʼ αὐτοῦ οὗν ἀναφέρωμεν .… Going without the camp as believers in the virtue of Christ’s atoning sacrifice, and bearing His shame as those who seek to be identified with Him, we are brought near to God and are disposed to offer Him a sacrifice of praise (Lev 7:2 ff.). The διʼ αὐτοῦ is in the emphatic position; “through Him” and not through any Levitical device. And this Christian sacrifice is not periodic, but being spiritual is also continual ( διαπαντὸς ). That there may be no mistake regarding the material of the sacrifice of praise, an explanation is added: τοῦτʼ ἔστιν καρπὸν χειλέων , “that is to say, the fruit of lips ( cf. Hos 14:3 ) celebrating His name”. Thayer gives this translation, supposing that ὁμολογ . is here used in the sense of ἐξομολογέω , Psa 45:17 , etc.; cf. also Est 9:8Est 9:8 . But the sacrifice of praise which can be rendered with the lips is not enough. “Be not forgetful of beneficence and charity for with such sacrifices God is well pleased.”

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Now that those corporal sacrifices are taken away, he teacheth us that the true sacrifices of confession remain, which consist partly in giving of thanks, and partly in liberality, with which sacrifices indeed God is now delighted.

Hos. 14:3

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

As the "altar" was mentioned in Heb 13:10, so the "sacrifices" here (compare Pe1 2:5, namely, praise and doing good, Heb 13:16). Compare Psa 119:108; Rom 12:1.

By him--as the Mediator of our prayers and praises (Joh 14:13-14); not by Jewish observances (Psa 50:14, Psa 50:23; Psa 69:30-31; Psa 107:22; Psa 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease."

of praise--for salvation.

continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives.

fruit of our lips-- (Isa 57:19; Hos 14:2).

giving thanks--Greek, "confessing." BENGEL remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. By him therefore let us offer the sacrifice of praise] He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God's love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices.

The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise." This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son.

That is, the fruit of our lips] This expression is probably borrowed from Ho 14:2, in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu, "the heifers of our lips." This may refer primarily to the sacrifices, heifers, calves, c., which they had vowed to God so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. By him, therefore, let us offer the sacrifice of praise to God, etc. He returns to that particular doctrine to which he had referred, respecting the abrogation of the ancient ceremonies; and he anticipates an objection that might have been made; for as the sacrifices were attached as appendages to the tabernacle, when this was abolished, it follows that the sacrifices also must have ceased. But the Apostle had taught us that as Christ had suffered without the gate, we are also called thither, and that hence the tabernacle must be forsaken by those who would follow him.

Here a question arises, whether any sacrifices remained for Christians; for this would have been inconsistent, as they had been instituted for the purpose of celebrating God’ worship. The Apostle, therefore, in due time meets this objection, and says that another kind of sacrifice remains for us, which no less pleases God, even the offering of the calves of our lips, as the Prophet Hoses says. (Hosea 14:2.) Now that the sacrifice of praise is not only equally pleasing to God, but of more account than all those external sacrifices under the Law, appears evident from the fiftieth Psalm; for God there repudiates all these as things of nought, and bids the sacrifice of praise to be offered to him. We hence see that it is the highest worship of God, justly preferred to all other exercises, when we acknowledge God’s goodness by thanksgiving; yea, this is the ceremony of sacrificing which God commends to us now. There is yet no doubt but that under this one part is included the whole of prayer; for we cannot give him thanks except when we are heard by him; and no one obtains anything except he who prays. He in a word means that without brute animals we have what is required to be offered to God, and that he is thus rightly and really worshipped by us.

But as it was the Apostle’s design to teach us what is the legitimate way of worshipping God under the New Testament, so by the way he reminds us that God cannot be really invoked by us and his name glorified, except through Christ the mediator; for it is he alone who sanctifies our lips, which otherwise are unclean, to sing the praises of God; and it is he who opens a way for our prayers, who in short performs the office of a priest, presenting himself before God in our name.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) By him.—Better, through Him. Through His sacrifice, which has made atonement, we are hallowed (Heb_13:12), and fitted for our priestly service (1Pe_2:5).

Let us offer the sacrifice.—Rather, let us offer up a sacrifice of praise continually unto God, that is, fruit of lips making confession to His name. The sacrifice we may bring is that symbolised by the thank-offering of Lev_7:12—where the same word is used. (See Psa. 1:14, 23.) “We will render the fruit of our lips” is the Greek version of Hos_14:2; the Hebrew text (as we have it) differs in expression but not in meaning, “We will render our lips as bullocks”—i.e., as sacrifices. (Comp. Psa_119:108; Isa_57:19.) The fruit is borne by lips which offer thankful acknowledgment to the name of God (Psa_113:1).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. the sacrifice of praise] A thanksgiving (Jer_17:26; Lev_7:12), not in the form of an offering, but something which shall “please the Lord better than a bullock which hath horns and hoofs” (Psa_69:31).

continually] Even the Rabbis held that the sacrifice of praise would outlast animal sacrifices and would never cease.

the fruit of our lips giving thanks to his name] Rather, “the fruit of lips which confess to His name.” The phrase “the fruit of the lips” is borrowed by the LXX. from Isa_57:19. In Hos_14:2 we have “so will we render the calves of our lips,” literally, “our lips as bullocks,” i.e. “as thank-offerings.” Dr Kay notices that (besides the perhaps accidental resemblance between פרי, perî, “fruit” and, פרים, parîm, “calves”) karpoma and similar words were used of burnt-offerings.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that,

to God continually: as the Creator and Preserver of us, in our beings; as the Father of mercies; as the Father of Christ; and as our covenant God and Father in him; since he is always bestowing mercies on us, of one kind or another; and, therefore, should be continually praised, even in times of adversity, affliction, and temptation; in the midst of reproach and persecution; even when unsettled in mind, body, and estate; since there is a continuing city to come; nor can a believer be in any state of life but he has something to be thankful for:

that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hos 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by , "the words of their lips": and so Jarchi, , "the words of our lips"; and Kimchi, , "the confession of our lips": and it may be observed, that there is a great nearness in "calves", and "fruit"; though perhaps rather the phrase is borrowed from Isa 57:19 where it is expressly had; the Septuagint indeed have it in Hos 14:2 & the apostle adds, for further explanation,

giving thanks to his name; to the name of God; to the glory of his name; to the honour of his divine perfections; for mercies of every kind: the word signifies "a speaking together"; and may design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase , "the sacrifice of praise", is used by the Septuagint in Ch2 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that

"in future time (i.e. in the days of the Messiah) all sacrifices shall cease, but , "the sacrifice of praise" shall not cease (b).''

(b) Vajikra Rabba, sect. 9. fol. 153. 1. & sect 27. fol. 168. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

Ver. 15. The fruit of our lips] Covering God’s altar with the calves of our lips, Hos 14:2. This shall please, the Lord better than an ox or bullock, that hath horns and hoofs, Psa 69:31. This also is the seeker’s sacrifice, Psa 69:32.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

By him, therefore - The Jews approached God by the blood of the sacrifice and by the ministry of their high priest. The exhortation of the apostle here is founded on the general course of argument in the Epistle “In view of all the considerations presented respecting the Christian High Priest - his dignity, purity, and love; his sacrifice and his intercession, let us persevere in offering through him praise to God.” That is, let us persevere in adherence to our religion.

The sacrifice of praise - For all the mercies of redemption. The Jews, says Rosenmuller (Alte u. neue Morgenland, in loc.), had a species of offerings which they called “peace-offerings, or friendship-offerings.” They were designed not to produce peace or friendship with God, but to preserve it. Burnt-offerings, sin-offerings, and trespass-offerings, were all on account of transgression, and were designed to remove transgression. But in their peace-offerings, the offerer was regarded as one who stood in the relation of a friend with God, and the oblation was a sign of thankful acknowledgment for favors received. or they were connected with vows in order that further blessings might be obtained, or they were brought voluntarily as a means to continue themselves in the friendship and favor of God; Lev 7:11-12; compare Jenning’s Jew. Ant. i. 335.

That is, the fruit of our lips - The phrase “fruit of the lips.” is a Hebraism, meaning what the lips produce; that is, words; compare Pro 18:20; Hos 14:2.

Giving thanks to his name - To God; the name of one being often put for the person himself. “Praise” now is one of the great duties of the redeemed. It will be their employment forever.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Therefore, introducing this duty, shows it not only to issue from the former privilege of having Christ our altar and sacrifice, therefore we should use him, and sacrifice by him; and it is inferred as anticipating an objection of these Hebrews: That if the tabernacle service ceased, then they should have no sacrifice to offer unto God. Yea, saith the apostle,

let us offer, which is not hand work, but heart work, by a spirit of faith on this altar, the sacrifice of praise, 1Pe 2:5, such as God requireth and accepts above all the sacrifices of beasts, &c., Psa 50:23; praise for the grace privilege and honour of being denizens of his city, and of being brought home to it by suffering, Col 1:11,12; and this always throughout our life, to the God that is the author and distributer of all these blessings to us. This sacrifice of praise the Spirit interprets to be

the fruit of our lips, which the prophet styleth, calves of our lips, in Hos 14:2. By both these must synecdochically be understood the Spirit and heart guiding the whole man in this matter, Rom 12:1, confessing that all it is capable of rendering is due from it to God, even all of love, praise, thanksgiving honour, for its redemption through Jesus Christ, whether continually expressed either by lip or life, as Psa 50:23; 1Co 6:20; Eph 5:20; Phi 4:6,7; Col 3:17; 1Th 5:17,18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. This mystical Jerusalem has also its sacrifice, namely, of the fruit of our lips, which is praise and thanks. In reference to man we endure reproach; yet to God our voice is holy song. Says Delitzsch: “According to a favourite Old Testament idea, thoughts are the branches and twigs, and words the flowers and fruit, which, rooted in the mind and heart, and springing up thence, shoot forth and ripen from the mouth and lips.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Through him therefore let us offer the sacrifice (or, a sacrifice) of praise to God continually, that is, the fruit of lips confessing to his Name. Yusia ainesewv is the designation in the ritual of the Law of the voluntary peace offering, offered by individuals on occasions calling for special thanksgiving. (Lev_7:12) In the psalms it is used to express generally praise and thanksgiving. (see Ps 1 Psa_116:17. Yuson tw Yew yusian ainesewv kai apodov tw uqistw tav sou , etc.) In virtue of their participation in the true and complete Sin Offering, Christians may fulfill this part of the ancient symbolism, not occasionally, but "continually;" bringing to God, not fruits of the earth, but the "fruit of the lips", (an expression found in Hos_14:2, where the LXX has karpown hmwn) i.e. continual praise, springing from thankful hearts. In the Eucharist especially (hence so called) such sacrifice is continually offered, over the one atoning Sacrifice which is pleaded and partaken of. But not in communions only, but ever in their daily lives, such "sacrifice of praise and thanksgiving" is due. But, as the next verse reminds the readers, the knit of the lips" is not enough; there is a further sacrifice of our own, whereby we must show that we are true partakers of Christ, and truly thankful.

Vers. 15, 16. Acceptable sacrifices. "By him therefore let us offer the sacrifice of praise, etc.

I THE NATURE OF THE SACRIFICES WHICH ARE REQUIRED OF CHRISTIANS.

1. Praise to God. "Let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his Name." The sacrifices which are obligatory upon us are not expiatory or atoning, but eucharistic. The great atoning sacrifice in all its perfection has been offered. To it nothing can be added. But we should confess the Name of God, and gratefully acknowledge his great goodness to us, and celebrate his infinite perfections. Two things show our obligation to offer this sacrifice.

(1) The number and preciousness of the blessings we receive from him. "What shall I render unto the Lord for all his benefits toward me?... I will offer to thee the sacrifice of thanksgiving." "Bless the Lord, O my soul,". (Psa_103:1-5)

(2) The perfection and glory of his own being and character. We ought to bless God because of what he is in himself. "For who in the heaven can be compared unto the Lord?" etc. (Psa_89:6, Psa_89:7) "Holy, holy, holy, is the Lord of hosts," etc. (Isa_6:3)

2. Beneficence to man. But to do good and to communicate forget not." God requires not only "the fruit of our lips," but the fruit of our lives. Our gratitude to him is to be expressed in kindness to our fellow-men. "Thanksgiving is good, but thanks-living is better." Dr. South has well said, "The measures that God marks out to thy charity are these: thy superfluities must give place to thy neighbor"s great convenience; thy convenience must yield to thy neighbor"s necessity; and thy very necessities must yield to thy neighbor"s extremity.

II THE MEDIUM THROUGH WHICH THESE SACRIFICES SHOULD BE OFFERED. "By him let us offer," etc. More correctly, "through him let us offer." Our sacrifices should be offered through the mediation of Jesus Christ. "I am the Way, the Truth, and the Life: no one cometh unto the Father, but by me," or, "through me." "There is one God, and one Mediator between God and men, the man Christ Jesus." We offer our sacrifices through him because:

1. He represents God to us as accessible and attractive. "No man knoweth the Father, save the Son, and he to whomsoever the Son willeth to reveal him." "No man hath seen God at any time; the only begotten Son, which is in the besom of the Father, he hath declared him." "He that hath seen me hath seen the Father." "The Father himself loveth you." Through this revelation we are encouraged to draw near to God with our thanksgiving and praise.

2. He represents us to God in his own humanity. "When he had made purification of sins, sat down on the right hand of the Majesty on high." "Christ entered into heaven itself, now to appear before the face of God for us." He is there still, bearing even in his glorified body the marks of the wounds which he endured for us. "A Lamb standing, as though it had been slain.

III THE TIME WHEN THESE SACRIFICES SHOULD BE OFFERED.

1. The sacrifice of praise to God should be offered continually. " "Daily praise should ascend from each of us to God, as the perfume of the daily sacrifice ascended in olden times; there must not be fewer sacrifices under the new dispensation than there were under the old; we are priests to offer up unto God the sacrifice of praise and thanksgiving." Praise should be not an occasional exercise, but an abiding disposition of the soul. We should cultivate a thankful, praiseful, adoring spirit. "In everything give thanks." Not thankful when it pleaseth me; As if thy blessings had spare days: But such a heart whose pulse may be Thy praise. (George Herbert.)

2. The sacrifices of beneficence to men should be offered according to our opportunities. "As we have opportunity, let us work that which is good unto all men, especially unto them who are of the household of faith." Let us not neglect any opportunity of kindness and beneficence; for all our opportunities may soon be ended, and that forever.

IV THE FAVOUR WITH WHICH THESE SACRIFICES ARE REGARDED BY GOD. "With such sacrifices God is well pleased." He not only accepts them, but he is gratified by them. He is well pleased" with them, because they are expressions of that spirit in which he delights. He is infinitely beneficent. He is "good to all, and his tender mercies are over all his works." "He is kind unto the unthankful, and to the evil." He loves to find the same disposition in his creatures. Moreover, our Lord regards our acts of beneficence as done to him. (cf. Mat_25:40) And not even the least of them escapes his notice, or will fail of its reward. W.J. (Mat_10:42 Heb_6:10)

Vers. 15, 18. The sacrifices with which God is well pleased. Vain is any attempt of ours to take in the full significance of this exhortation. We have not to turn away from any literal altar or any literal sacrifice. But the injunctions in themselves, apart from the special aspect of them, are permanently important.

I OUR CONSTANT AIM MUST BE TO PLEASE GOD. Literal sacrifices had degenerated into a traditional safeguard against displeasing God. The ordinances of Sinai with respect to sacrifice had aimed to lift it into a great teaching and self-revealing institution. But probably only a few in every generation had grasped the spiritual significance of sacrifice. Though, doubtless, many too, because their motive was sincere as far as it went, were accepted, as was the woman with her alabaster box, and the widow with the two mites. The illuminating gospel of Christ leaves us without excuse as to what will please God. We know that the old sacrifices never could have pleased him in themselves. He could not eat the flesh of bulls or drink the blood of goats. But now no offering can please unless it be in itself helpful to men or glorifying to God.

II INTELLIGENT PRAISE PLEASES GOD. Praise which comes from overflowing heart-experiences must always be acceptable to God. For the fruits from outward possessions are substituted the fruits from an inward life. The habitual acknowledgment of God"s Name means a habitual consciousness of all the services he renders in supplying all our needs from the highest down to the lowest. It is not enough that there be praise; it must be praise abounding in the right elements. Mere words of the lip can give no more pleasure to God than the mere slaying of animals.

III THE DOING OF GOOD PLEASES GOD. Praise cannot stand by itself. Real doing of good shows that God"s Spirit of love, direction, and power is working in us. Work must not stand instead of praise, nor praise instead of work; going together, they are as the sacrificial body and the smell proceeding from it. Note the significant injunction not to forget. How much easier it is to go through a round of praise than to muster the self-denial needed for a course of practical good!

IV FELLOWSHIP PLEASES GOD. Christians must associate. Real Christians coming together cannot but associate. God delights in the process of mutual giving and receiving observable in every Christian community. Making up for each other"s defects, bearing each other"s burdens, having fellowship as the eye has with the hand, the head with the feet, let this be the sight God ever sees when he looks upon his people. So shall the carcasses of all beasts slain in sacrifice be glorified when we think of the real offerings which they typified, and towards which they if, some manner prepared. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The sacrifice - The altar is mentioned, ver. 10; now the sacrifices:

1. Praise;

2. Beneficence; with both of which God is well pleased.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle having, at the tenth verse, declared, that we Christians have an altar, to wit, Jesus Christ; here we are directed to offer a sacrifice, without which an altar is of no use: By him let us offer the sacrifice of praise to God continually.

Where note, 1. Christians are to offer a sacrifice to God, and none but God; no creature, angel, or saint, has any part in it. Praise them we may; but offer a sacrifice of prayer or praise to them we may not.

Note, 2. That the Cristian sacrifice, which he presents to God, and none but him, is not propitiatory, but gratulatory; a sacrifice of praise. We pretend to no expiation of sin, we owe that to a better sacrifice. What we offer is the fruit of our lips, not the fruit of our fields, or of our flocks, but of such lips as confess to his name.

Note, 3. The time when, and the persons by whom, this sacrifice of praise is to be offered to God, and that is continually, constantly, morning and evening; not putting Almighty God off with less under the gospel, than the Jews offered to him under the law, which was the morning and evening sacrifice, and all this by Christ; By him let us offer, by him who is our peace may we find access. It is his merit and mediation that crowns our sacrifices, and obtains acceptance for it.

Note, 4. Another sacrifice especially recommended to our race, as exceeding acceptable and well-pleasing unto God, and that is the sacrifice of alms-giving, beneficence, and bounty, doing all the good we can, and communicating to the relief of such as want: But to do good, &c. As if the apostle had said, "Take heed you do not put God off with the fruit of your lips, the prayers and praises which cost you little; but now he calls for the labour of your hands, and for a part to be given to him in his poor members, of what he has given to you, therefore, be sure you forget no to do good and communicate, for with such sacrifices God is well pleased, with none better pleased than this, pleased with none without this."

Intimating, that it is dangerous to the souls of men, when attendance unto one duty is abused, to countenance the neglect of others: when men give God daily sacrifice of prayer and praise, but withhold from him in his members the sacrifice of alms-giving, they give him the fruit of their lips, which cost them nothing: but to do good and communicate, which will cost them something, this they forget.

2. That such works and duties as are peculiarly useful to men, are peculiarly acceptable unto God: With such sacrifices God is well pleased.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. By him. Through Christ. Let us offer the sacrifice of praise. We need no bloody victims, but let us bring the sacrifice of praise continually for our great salvation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

sacrifices of praise

Praise is spoken of as if it were a sacrifice of animals or incense. (See: Metaphor)

praise that is the fruit of lips that acknowledge his name

Praise is spoken of as if it were fruit produced by the lips of people. AT: "praise that is produced by the lips of those who acknowledge his name" (See: Metaphor)

lips that acknowledge his name

Here "lips" represents people who speak. AT: "the lips of those who acknowledge his name" or "those who acknowledge his name" (See: Synecdoche)

his name

A person's name represents that person. AT: "him" (See: Metonymy)

Let us not forget doing good and helping one another

This can be stated in positive form. AT: "Let us always remember to do good and help others" (See: Litotes)

with such sacrifices

Doing good and helping others is spoken of as if they were sacrifices on an altar. (See: Metaphor)

keep watch over your souls

The believers' souls, that is, the believers' spiritual well-being, are spoken of as if they were objects or animals that guards could keep watch over. (See: Metaphor)

not with groaning

Here "groaning" stands for sadness or grief. (See: Metonymy)

translationWords

praise

fruit

acknowledge

obey

submit

watch

soul

joy

groan

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. θυσίαν αἰνέσεως. A thanksgiving (Jer 17:26; Lev 7:12), not in the form of an offering, but something which shall “please the Lord better than a bullock which hath horns and hoofs” (Psa 69:31).

διαπαντός. Even the Rabbis held that the sacrifice of praise would outlast animal sacrifices and would never cease.

καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ. “The fruit of lips which confess to His name.” The phrase “the fruit of the lips” is borrowed by the LXX. from Isa 57:19. In Hos 14:2 we have “so will we render the calves of our lips,” literally, “our lips as bullocks,” i.e. “as thank-offerings.” Dr Kay notices that (besides the perhaps accidental resemblance between פרי perî, “fruit,” and פרים parîm, “calves”) κάρπωμα and similar words were used of burnt-offerings.

ὁμολογούντων τῷ. Like the Hebrew הוֹרָה לְ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] Through Him (placed first, as carrying all the emphasis—through Him, not by means of the Jewish ritual observances) therefore (this οὖν gathers its inference from the whole argument, vv. 10-14) let us offer up (see on ref.) a sacrifice of praise (θυσία αἰνέσεως is the term for a thank-offering in the law: see Lev 7:12 (5, LXX). Cf. reff. and Ps. 49:23, θυσία αἰνέσεως δοξάσει με, and 115:17 (116:8), σοὶ θύσω θυσίαν αἰνέσεως. The Commentators quote an old saying of the Rabbis, “Tempore futuro omnia sacrificia cessabunt, sed laudes non cessabunt.” Cf. Philo de Victim. Offer. § 3, vol. ii. p. 253, τὴν ἀρίστην ἀνάγουσι θυσίαν, ὕμνοις τὸν εὐεργέτην καὶ σωτῆρα θεὸν γεραίροντες) continually (not at fixed days and seasons, as the Levitical sacrifices, but all through our lives) to God, that is, the fruit of lips (καρπὸν χειλέων is from Hosea (ref.), where the LXX give ἀνταποδώσομεν καρπὸν χειλέων ἡμῶν as the rendering of נְשַׁלְּמָה פָרִים שְׂפָתינוּ, “we will account our lips as calves” (for a sacrifice): E. V., “we will render the calves of our lips.” The fruit of the lips is explained by the next words to be, a good confession to God) confessing to His name (i. e. the name of God, as the ultimate object to which the confession, διʼ -αὐτοῦ, Jesus, is referred. For the construction, see reff.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

By him therefore [δι αυτου] . Rend. "through him." Omit therefore. A. V. follows T. R. oun. Through Jesus, and not through the Jewish ritual. Let us offer [αναφερωμεν] . Lit. bring up the offering to the altar. See Jas 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1Pe 2:5.

The sacrifice of praise [θυσιαν αινεσεως] . The Levitical term for a thank - offering. See LXX, Lev 7:2, 3, 5; 2Ch 29:31; 2Ch 33:16; Psa 49:14, 23; Psa 106:22; Psa 115:8. Ainesiv praise, N. T. o. Often in LXX, o Class. For "the sacrifice" rend. "a sacrifice." The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N. T. see Eph 5:20; Col 1:12; 1Th 5:18. The Rabbins had a saying, "in the future time all sacrifices shall cease; but praises shall not cease." Philo says : "They offer the best sacrifice who glorify with hymns the savior and benefactor, God." That is the fruit of our lips [τουτεστιν καρπον χειλεων] . Omit our. From LXX of Hos 14:3, where the Hebrew reads, "we will account our lips as calves" (offered in sacrifice). Comp. Isa 57:19. Giving thanks to his name [ομολογουντων τω ονοματι αυτου] . The phrase N. T. o, o LXX Rend. "of lips which make confession to his name."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.