Jesus was a source of praise to god

JESUS WAS A SOURCEOF PRAISE TO GOD
EDITED BY GLENN PEASE
Hebrews 13:15 15Through Jesus, therefore, let us
continuallyoffer to God a sacrificeof praise-thefruit
of lips that openly profess his name.
BIBLEHUB RESOURCES
Acceptable Sacrifices
Hebrews 13:15, 16
W. Jones
By him therefore let us offer the sacrifice ofpraise, etc.
I. THE NATURE OF THE SACRIFICES WHICH ARE REQUIRED OF
CHRISTIANS.
1. Praise to God. "Let us offer up a sacrifice ofpraise to God continually, that
is, the fruit of lips which make confessionto his Name." The sacrifices which
are obligatoryupon us are not expiatory or atoning, but eucharistic. The great
atoning sacrifice in all its perfectionhas been offered. To it nothing can be
added. But we should confess the Name of God, and gratefully acknowledge

his greatgoodnessto us, and celebrate his infinite perfections. Two things
show our obligationto offer this sacrifice.
(1) The number and preciousness ofthe blessings we receive from him. "What
shall I render unto the Lord for all his benefits towardme?... I will offer to
thee the sacrifice of thanksgiving." "Blessthe Lord, O my soul," etc. (Psalm
103:1-5).
(2) The perfection and glory of his own being and character. We ought to bless
God because ofwhat he is in himself. "Forwho in the heaven canbe
compared unto the Lord?" etc. (Psalm 89:6, 7). "Holy, holy, holy, is the Lord
of hosts," etc. (Isaiah6:3).
2. Beneficenceto man. "But to do goodand to communicate forgetnot." God
requires not only "the fruit of our lips," but the fruit of our lives. Our
gratitude to him is to be expressedin 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 greatconvenience;thy convenience must
yield to thy neighbor's necessity;and thy very necessitiesmust yield to thy
neighbor's extremity."
II. THE MEDIUM THROUGH WHICH THESE SACRIFICES SHOULD BE
OFFERED. "Byhim let us offer," etc. More correctly, "through him let us
offer." Our sacrifices shouldbe 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 offerour sacrifices throughhim
because:

1. He represents God to us as accessible and attractive. "No man knoweththe
Father, save the Son, and he to whomsoeverthe Son willeth to revealhim."
"No man hath seenGod at any time; the only begottenSon, which is in the
besom of the Father, he hath declaredhim." "He that hath seenme hath seen
the Father." "The Fatherhimself loveth you." Through this revelationwe are
encouragedto 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, satdown on the right hand of the Majestyon 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 ascendfrom eachof us to God, as the perfume of the daily sacrifice
ascendedin olden times; there must not be fewer sacrificesunder the new
dispensationthan there were under the old; we are priests to offer up unto
God the sacrifice of praise and thanksgiving." Praise shouldbe not an
occasionalexercise, but an abiding disposition of the soul. We should cultivate
a thankful, praiseful, adoring spirit. "In everything give thanks."
"Notthankful when it pleasethme;
As if thy blessings had spare days:
But such a heart whose pulse may be
Thy praise."

(George Herbert.)
2. The sacrifices ofbeneficence to men should be offered according to our
opportunities. "As we have opportunity, let us work that which is goodunto
all men, especiallyunto them who are of the householdof faith." Let us not
neglectany opportunity of kindness and beneficence;for all our opportunities
may soonbe ended, and that forever.
IV. THE FAVOUR WITH WHICH THESE SACRIFICES ARE
REGARDED BYGOD. "With such sacrificesGodis well pleased." He not
only accepts them, but he is gratified by them. He is "wellpleased" with them,
because they are expressions of that spirit in which he delights. He is infinitely
beneficent. He is "goodto 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, ourLord regards our acts of
beneficence as done to him (cf. Matthew 25:40). And not even the leastof
them escapeshis notice, or will fail of its reward(cf. Matthew 10:42;Hebrews
6:10). - W.J.

Biblical Illustrator
Offer the sacrifice ofpraise.
Hebrews 13:15
A life-long occupation
C. H. Spurgeon.
It is instructive to notice where this verse stands. The connectionis a golden
setting to the gem of the text. Here we have a description of the believer's
position before God. He has done with all carnalordinances, and has no
interest in the ceremonies ofthe Mosaic law. What then? Are we to offer no
sacrifice? Veryfar from it. We are calledupon 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, "withoutthe 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 disentangledspirits to the
praise and glory of God. Do we come under contempt, as the Masterdid? Is it
so, that we are "bearing His reproach"? Shallwe 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 reproachedfor Christ's
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 ofpraise 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, atthe very threshold of all offering of sacrifice to God, we begin with
Christ. We cannotgo a step without Jesus. Withouta Mediator we can make
no advance to God. He is that altar which sanctifies both gift and giver; by
Him, therefore, let our sacrificesboth of praise and of almsgiving be
presentedunto God.
2. Next, observe that this sacrifice is to be presentedcontinually. Notonly 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 castdown
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 year's end.
3. The apostle goes onto tell us what the sacrifice is — the sacrifice of praise.
Praise, that is, heart-worship, or adoration. Adoration is the grandestform of
earthly service. We ascribe unto Jehovah, the one living and true God, all
honour and glory. Praise is heart-trust and heart-contentwith God. Trust is
adorationapplied to practicalpurposes. 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 spokenpraise — "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 RevisedVersionhas it, "the fruit of lips which make
confessionto His name." So, then, we are to utter the praises of God, and it is
not sufficient to feel adoring emotions. "Well," saithone, "I cannotforce
myself to praise," I do not want you to force yourself to it: this praise is to be
natural. It is calledthe 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 ownsweetwill. Let it be as natural to you, as regeneratedmen, to praise
God as it seems to be natural to profane men to blaspheme the sacredname.

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
cataractofwords, but scarce a drop of true gratitude in the form of substance
consecrated. This practicalpraising 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 ofpraise to God continually."
1. To praise Godcontinually 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 aboutthis. Praise is calleda sacrifice
because it is a very sacredthing. When life is real, life is earnest:and it must
be both real and earnestwhen it is spent to the praise of the greatand ever-
blessedGod.
5. To praise Godcontinually, you need to cultivate perpetual gratitude, and
surely it cannotbe hard to do that! Remember, every misery avertedis a
mercy bestowed;every sin forgiven is a favour granted; every duty performed
is also a grace received. Letthe stream leap up to heaven in bursts of

enthusiasm; let it fall to earth againin showers ofbeneficence;let it fill the
basin of your daily life, and run over into the lives of others, and thence again
in a cataractofglittering 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 Sonof God, the altogetherlovely One; and
as you mark His gentleness,self-denial, love, and grace, sufferyour heart to
be wholly enamoured of Him. Admire the patience and condescensionofthe
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. "Offerthe sacrifice ofpraise to God continually," because in so doing you
will answerthe 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 Godagain, because it is His due. Should Jehovahbe left unpraised?
Praise is the quit-rent which He asks ofus 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 ofGod 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 fearwhile we can praise. Neither canwe be bribed by the world's
favour, nor cowedby 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 God's 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 sacrificesGodis 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 ofpraise 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, "Letus
offer the sacrifice ofpraise." Let us stir one anotherup to praise. Let us spend
to-day, and to-morrow, and all the rest of our days in praising God. If we
catchone 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 leaderof an orchestra taps his baton to call all to attention, and then to
begin singing, so I bestir you to offer the sacrifice ofpraise unto the Lord. The
apostle has put us rather in a fix: he compels us to offer sacrifice. Didyou
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 presentedon 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 smotheredwith the dust of neglect. "We have an
altar." What then? "Let us offer the sacrifice ofpraise to God continually."
Do you not see the force of the argument? Practicallyobeyit. Beside the altar
we have a High Priest. Shall He stand there, and have nothing to do? What
would you think of our greatHigh Priestwaiting at the altar, with nothing to
present which His redeemedhad brought to God? No, "by Him therefore let
us offer the sacrifice ofpraise 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
C. Wray, M. A.
It is commonly supposedthat the immediate object and end of public worship
is edification, and that we assemble ourselvestogetherin God's 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 respectrather to our ownprofit than
to God's honour, is most erroneous;and the words of the text, rightly
understood, are well calculatedto setforth and correctthe falseness ofthis
notion. Now, in considering the apostle's expression, "sacrifice ofpraise,"
with a view to ascertainthe full meaning of the phrase, let us inquire whether
there was anything in the ancient sacrificeswhichdoes not apply to the
solemn services ofthe Christian Church.
1. And the first prejudice which we may mention againstapplying the term
sacrifice to our own acts of worship is the erroneous persuasionthat blood

was always shedin the sacrifices ofold. But this is altogethera 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, shownthat there were other sacrifices among the Jews than
those of slain animals, I will notice a secondobjectionthat might be ignorantly
urged againstthe term "sacrifice" being applied to Christian oblation, viz.,
that the sacrifices ofold were always burnt upon the altar, whereas allburnt-
offerings have ceasedamong Christians. But it is not true that all the Jewish
sacrifices were burnt; for it is certainthat the wave-loaveswere notthus
offered with fire: and again, it was distinctly enjoined that the scape-goatwas
to be presentedalive before the Lord to make an atonement.
3. But perhaps a still more serious objectionto our use of the word "
sacrifice" is the fear entertained by many well-meaning persons lest this term
should suggestthe idea that our religious performances are intrinsically
meritorious and propitiatory, and so detractfrom the all-sufficient merits of
the greatsacrifice whichwas once offered for the sins of the whole world. But
this apprehensionis also founded upon the mistakennotion 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 Jewishceremonies and sacrificialrites could,
in the least, avail to cleanse from sin, but as they were acceptedby God for the
sake ofthe 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, eitherbefore 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 atonementof

the Cross, availing to the quieting of our consciences,the reconciling to God,
the imparting of grace, and the forgiveness ofsin. And this surely is especially
true of that sacrifice ofpraise which has been ordained by Christ Himself as
the perpetual memorial of the sacrifice ofHis 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 characterof Christian praise. Now, to the
Jewishmind sacrifice was a solemnact 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 suggestedby the word "continually."
The worship of the Church is a sacrifice. Butnot 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 suggestindividual and domestic
wants only, and not those of the people and nation also? Is it lawful for man to
pray daily for common blessings, andmust it not be a duty and a privilege to
unite in prayer, in God's 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 leastsome 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 ofthe 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 blessednessyou must
come to offer sacrifice. You must come in God's 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 occasionyou; rather to the
"fruit of your lips," add cheerfully the sacrifice ofyour time, your bodily
strength, your worldly substance.
(C. Wray, M. A.)
Thanksgiving
C. H. Spurgeon.
We must thank God for the mercies we have, or else we shall not have others.
In the early days when the Puritans settledin New England they were always
having fastdays. 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 beganto get exceedinglyweak. 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 feastday occasionally? Wouldit not be quite as acceptable to
God if instead of mourning overmercies they wanted, they were to thank Him
for mercies enjoyed?" So they instituted what is calledthe thanksgiving day,
which became a perpetual ordinance afterwards — the thanksgiving for
mercies received. There is reasonand 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 walkedawaywith an ungrateful face, shrugging
shoulders, as much as to say, "That's all!" Sometimes when you have given
charity to a very greedyperson, have you not seenhim 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 getit, and you either look at
it as though it were not worth having, or else you enjoy it for a time and then
forgetyou have ever had it, and never think of thanking Him; and then you

knock at His door again, and expect that He will waitupon your lusts when
you will not wait upon His throne with thanksgiving.
(C. H. Spurgeon.)
Thanksgiving in the heart
H. W. Beecher.
As flowers carry dewdrops, trembling on the edges ofthe 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 heart's gratitude.
(H. W. Beecher.)
Praising God
J. A. Bengel.
In praising a fellow creature we may easilysurpass the truth; but in praising
God we have only to go on acknowledging andconfessing whatHe really is to
us. Here it is impossible to exceedthe truth; and here is genuine praise.
(J. A. Bengel.)
Praise
Gurnall spoke of "the double action of the lungs" — the air suckedin by
prayer and breathed forth againin praise.
Little rent
P. Henry.

The Lord has many fine farms from which He receives but little rent.
Thanksgiving is a goodthing: thanksliving is better.
(P. Henry.)
A line of praise
J. Livingston.
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
J. W. Kirton.
Pliny says in his Natural History there m a certain people in India, upon the
river Ganges, calledAotomy, 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
C. H. Spurgeon.
Hard by the table of shewbreadcommemorating 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 keepthe quiet possessionof 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 boy's father. At last, however, the father consentedto her visiting his
dying son. Entering the tent, she found the poor lad lying on a heap of straw
and in greatsuffering. She spoke to him of Jesus, and His love for sinners; of
His cruel death and resurrection;and was astonishedto see the boy's frame
shakenwith sobs. To her inquiry about his distress, he gasped, "Oh, miss, and
I've never so much as thanked Him!" Have we thanked Him?
COMMENTARIES
Ellicott's Commentary for English Readers
(15) By him.—Better, through Him. Through His sacrifice, whichhas made
atonement, we are hallowed (Hebrews 13:12), and fitted for our priestly
service (1Peter2:5).
Let us offer the sacrifice.—Rather, letus offer up a sacrifice ofpraise
continually unto God, that is, fruit of lips making confessionto His name. The
sacrifice we may bring is that symbolisedby the thank-offering of Leviticus
7:12—where the same word is used. (See Psa. 1:14, 23.)“We will render the
fruit of our lips” is the Greek versionof Hosea 14:2; the Hebrew text (as we
have it) differs in expressionbut not in meaning, “We will render our lips as
bullocks”—i.e., as sacrifices.(Comp. Psalm 119:108;Isaiah57:19.)The fruit is

borne by lips which offer thankful acknowledgmentto the name of God
(Psalm 113:1).
MacLaren's Expositions
Hebrews
CHRISTIAN SACRIFICE
Hebrews 13:15-16.
MUCH attention is given now to the Study of comparative religion. The
beliefs and observances Ofthe rudest tribes are narrowly scrutinised, in order
to discoverthe 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 savageswill turn away when anybody applies a similar process
to the ritual of the Jews. Thatis 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 foreigngarb when we express the
substance of its revelation in language borrowedfrom the ritualistic system
that precededit. 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 ofreligion, 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 greatthought, that He is what all priesthood
symbolises, and what all bloody sacrifices reachout towards, he builds this
grand exhortation of my text, which is at once a lofty conceptionof 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 sacrificesGodis well
pleased.’
Now, it seems to me that there are here mainly three points to be lookedat.
First, the basis of; second, the material of; and third, the divine delight in, the
sacrifices ofthe Christian life. And to these three points I ask your attention.
I. First, then, note here the emphatic wayin which the one basis of Christian
sacrifice is laid down.
Anybody who can consult the original will see, whatindeed is partially
expressedin our translation, that the position of these two words ‘through’
{or by} ‘Him’ underscores and puts greatemphasis 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, onthe
footing of which we canpresent 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 recallto you, as a world-wide factwhich is expressedin the
noblest form in the ancientJewishritual, that there was a broad line of
distinction drawn betweentwo kinds of sacrifices, differing in their material

and in their purpose. If I wanted to use mere theologicaltechnicalities, whichI
do not, I should talk about the difference betweensacrifices ofpropitiation
and sacrificesofthanksgiving. But let us put these well-wornphrases 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 expresseda double consciousness
one, that there was, somehow orother, a black dam betweenthe worshipper
and his Deity, which neededto be sweptaway; 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 ofthe thankfulness of the reconciled
worshippers. One setof sacrifices expressedthe consciousness ofsin; the other
expressedthe joyful recognitionof its removal.
Now I want to know whether that world-wide confessionofneed is nothing
more to us than a mere piece of interesting reminiscence ofa stage of
development beyond which we have advanced. I do not believe that there is
such a gulf of difference betweenthe lowest savageand 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 declaredall the world over, as it has declared, that it is
conscious ofa cloud that has come betweenit and the awful Powerabove, and
that it seeksby 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 necessaryhas some affinity with the remedy which God has revealedas
provided.
I am not going to attempt theorising about the manner in which the life and
death of Jesus Christsweepawaythe battier betweenus and God, and deal
with the consciousnessoftransgression, whichlies coiledand dormant, but
always ready to wake and sting, in human hearts. But I do venture to appeal

to eachman’s and woman’s own consciousness,and to ask, Is there not
something in us Which recognises the necessitythat the sin which stands
betweenGod and man shall be sweptaway? Is there not something in us
which recognisesthe blessednessofthe message,‘The blood of Jesus Christ
cleansethfrom all sin’? Oh, brethren! do not fancy that it is a mere theological
doctrine of an atonementthat is in question. It is the possibility of loving
access to God, as made possible through Jesus, andthrough 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 ofpraise,
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 generalidea that is expressedhere, 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 answerto 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 suppressionof our own wills; the bridling of our

own inclinations and fancies;the ceasing obstinatelyto adhere to our own
purposes and conceptions ofWhat is good;the recognitionthat 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 greatdeal easierfor 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 swordof the Spirit in our
hands and slay our own wills, and I am here to saythat unless we do we have
very little right to call ourselves Christians.
But, then, surrender is only half the conceptionof the sacrifice whichhas to be
accomplishedin our whole days and selves. Surrenderto Godis the full
meaning of sacrifice. And that implies the distinct reference ofall 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 connectedwith that great
reservoirof 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 surrenderto 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 betweenthe nature and the scope ofthe 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 awayof 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 calculatedless ormore.’
Poweris the measure of duty, and they whose offering is the expressionof
their thankfulness will heap incense upon the brazier, and coverthe altar with
flowers.
Ah, brethren, what a blessedlife it would be for us, if indeed all the
painfulness and harshness of duty, with all the efforts of constraintand
restriction and stimulus which it so often requires, were transmuted into that
glad expressionof infinite obligationfor the greatsacrifice on which our life
and hopes rest!
I do not purpose to say much about the two classes ofsacrifice into which our
writer divides the whole. Words come first, work follows. That order may
seemstrange, because we are accustomedto 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 greatgift of speechabused.’ 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 pressedto 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 sayso, is as greatan anomaly as
either of these I have described.
Brethren! the conventionalities of our modern life, the proper reticence about
personalexperience, the reverence due to sacredsubjects, 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? Surelynot. 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 greatmany 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 conceptionof sacrifice that my text puts forth
is that of beneficence amongstmen, in the generalform of doing good, and in
the specific form of giving money. Two aspects ofthis combination of word
and work may be suggested. Ithas a messagefor us professing Christians. All
that the world says about the uselessness ofsinging 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 sayit, but because GodHimself 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 goodand to communicate.’ That is
a messagefor others than Christians. There is no real foundation for a broad
philanthropy excepta deep devotion to God. The service of man is never so
well securedas when it is the corollaryand secondform 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 Godis wellpleased.’
Now I take it that that ‘such’ covers both the points on which I have been
dwelling, and that the sacrifices whichplease Him are, first, those which are
offered on the basis and footing of Christ’s sacrifice, and, second, those in
which word and work accordwell, and make one music.
‘With such sacrifices Godis 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 cando 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 wiserand more
reverent than that, and it tells us that, howeverstained and imperfect our
gifts, and howevera 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 awayamongsttheir treasures some utterly
useless thing that one of their little children once gave them. No goodin it at
all! No;but it meant love. And, depend upon it, ‘if ye, being evil, know how to
goodgifts’ - though they are useless - ‘from your children, much more will
your heavenly Father accept’ your stainedsacrifices if they come through
Christ.

Dearbrethren, my text preaches to us what is the true sacrifice ofthe true
priesthood in the Christian Church. There is one Priestwho stands alone,
offering the one sacrifice that has no parallel nor second. No other shares in
His priesthoodof expiation and intercession. Butaround, and deriving their
priestly characterfrom Him, and made capable of rendering acceptable
sacrifices throughHim, 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 generationthat seems to
be reeling backwards to the beggarlyelements of an officialpriesthood, with
all its corruptions and degradations ofthe Christian community, would learn
the lessonofmy text! ‘Ye’ - all of you, and not any selectednumber 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
PriestHimself; the sacrifice ofourselves, by ourselves, thank-offerings for
Christ and His name, which are the true Eucharist.
BensonCommentary
Hebrews 13:15-16. Having mentioned the altar, the apostle now proceeds to
speak of the sacrifice. Byhim therefore — Our greatHigh-Priest, though
persecutedby our unbelieving brethren, and exposedto many sufferings; let
us offer the sacrifice ofpraise to God continually — For surely we have
continual reason, having before us a prospectof such unutterable felicity and
glory; that is, the fruit of our lips — It is generallygranted that this
expressionis takenfrom Hosea, where the same duty is calledthe calves, or
sacrifices,ofour 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 goodto our fellow- creatures, andthat 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 Godis well pleased — As his inspired servants have abundantly
testified. Indeed they have been always more pleasing to him than any victims
which, in the neglectof these, could be brought to his altar.

Matthew Henry's Concise Commentary
13:7-15 The instructions and examples of ministers, who honourably and
comfortably closedtheir testimony, should be particularly remembered by
survivors. And though their ministers were some dead, others dying, yet the
greatHead and High Priest of the church, the Bishop of their souls, ever lives,
and is ever the same. Christ is the same in the Old Testamentday. as in the
gospelday, and will be so to his people for ever, equally merciful, powerful,
and all-sufficient. Still he fills the hungry, encouragesthe trembling, and
welcomes repenting sinners: still he rejects the proud and self-righteous,
abhors mere profession, and teaches allwhom he saves, to love righteousness,
and to hate iniquity. Believers shouldseek to have their hearts establishedin
simple dependence on free grace, by the Holy Spirit, which would comfort
their hearts, and render them proof againstdelusion. Christ is both our Altar
and our Sacrifice;he sanctifies the gift. The Lord's supper is the feastof the
gospelpassover. Having showedthat keeping to the Levitical law would,
according to its own rules, keepmen from the Christian altar, the apostle
adds, Let us go forth therefore unto him without the camp; go forth from the
ceremoniallaw, from sin, from the world, and from ourselves. Living by faith
in Christ, set apart to God through his blood, let us willingly separate from
this evil world. Sin, sinners, nor death, will not suffer us to continue long here;
therefore let us go forth now by faith and seek in Christ the restand peace
which this world cannot afford us. Let us bring our sacrifices to this altar, and
to this our High Priest, and offer them up by him. The sacrifice ofpraise to
God, we should offer always. In this are worship and prayer, as well as
thanksgiving.
Barnes'Notes on the Bible
By him, therefore - The Jews approachedGodby the blood of the sacrifice
and by the ministry of their high priest. The exhortation of the apostle here is
founded on the generalcourse of argument in the Epistle "In view of all the
considerations presentedrespecting the Christian High Priest - his dignity,
purity, and love; his sacrifice and his intercession, letus persevere in offering
through him praise to God." That is, let us persevere in adherence to our
religion.

The sacrifice ofpraise - For all the mercies of redemption. The Jews, says
Rosenmuller(Alte u. neue Morgenland, in loc.), had a species ofofferings
which they called "peace-offerings, orfriendship-offerings." They were
designednot to produce peace or friendship with God, but to preserve it.
Burnt-offerings, sin-offerings, and trespass-offerings,were allon accountof
transgression, and were designedto remove transgression. Butin their peace-
offerings, the offerer was regardedas one who stoodin the relation of a friend
with God, and the oblation was a sign of thankful acknowledgmentfor favors
received. or they were connectedwith 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; Leviticus 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 Proverbs 18:20;
Hosea 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 greatduties of the redeemed. It will
be their employment forever.
Jamieson-Fausset-BrownBible Commentary
15. As the "altar" was mentioned in Heb 13:10, so the "sacrifices"here
(compare 1Pe 2:5, namely, praise and doing good, Heb 13:16). Compare Ps
119:108;Ro 12:1.
By him—as the Mediatorof our prayers and praises (Joh 14:13, 14);not by
Jewishobservances(Ps 50:14, 23;69:30, 31;107:22;116:17). It was an old
saying of the rabbis, "At a future time all sacrifices shallcease, but praises
shall not cease."

of praise—forsalvation.
continually—not merely at fixed seasons,as those on which the legalsacrifices
were offered, but throughout all our lives.
fruit of our lips—(Isa 57:19; Ho 14:2).
giving thanks—Greek, "confessing." Bengelremarks that the Hebrew,
"todah," is beautifully emphatic. It literally means "acknowledgment" or
"confession."In praising a creature, we may easilyexceedthe truth; but in
praising God we have only to go on confessing whatHe really is to us. Hence it
is impossible to exceedthe truth, and here is genuine praise.
Matthew Poole's Commentary
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 objectionof 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, 1 Peter2:5, such as God requireth and accepts
above all the sacrifices ofbeasts, &c., Psalm50:23;praise for the grace
privilege and honour of being denizens of his city, and of being brought home
to it by suffering, Colossians 1:11,12;and this always throughout our life, to
the Godthat is the author and distributer of all these blessings to us. This
sacrifice ofpraise the Spirit interprets to be

the fruit of our lips, which the prophet styleth, calves of our lips, in Hosea
14:2. By both these must synecdochicallybe understood the Spirit and heart
guiding the whole man in this matter, Romans 12:1, confessing thatall 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 expressedeither by lip or life, as Psalm 50:23 1 Corinthians 6:20
Ephesians 5:20 Philippians 4:6,7 Col 3:17 1 Thessalonians 5:17,18.
Gill's Exposition of the Entire Bible
By him therefore let us offer the sacrifice ofpraise,.... Fortemporal and
spiritual mercies;particularly for sanctification, orexpiation 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 greatestobligations: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 sanctifythe 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 Creatorand Preserverofus, in our beings; as the
Father of mercies;as the Fatherof Christ; and as our covenantGod 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 reproachand
persecution;even when unsettled in mind, body, and estate;since there is a
continuing city to come;nor cana believer be in any state of life but he has
something to be thankful for:

that is, the fruit of our lips; the sacrifice ofpraise 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 Hosea 14:2 which is thought to be referred to here, it
is, "the calves ofour lips"; sacrifices ofpraise being insteadof calves:and the
apostle interprets it in greatagreementwith the Jewishwriters;the Chaldee
paraphrase explains it by , "the words of their lips": and so Jarchi, , "the
words of our lips"; and Kimchi, , "the confessionofour lips": and it may be
observed, that there is a greatnearness in "calves", and"fruit"; though
perhaps rather the phrase is borrowedfrom Isaiah 57:19 where it is expressly
had; the Septuagintindeed have it in Hosea 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 designnot only the conjunction of the heart
and tongue togetherin praise, but a socialgiving thanks to God by the saints,
as a body together: the phrase , "the sacrifice ofpraise", is used by the
Septuagint in 2 Chronicles 29:31. The apostle having shownthat legal
sacrifices were allsupersededand abolished by the sacrifice ofChrist, which
is the designof this epistle, points out what sacrifice believers shouldoffer up
to God, under the Gospeldispensation;and the Jews themselves say, that
"in future time (i.e. in the days of the Messiah)all sacrifices shallcease,but ,
"the sacrifice ofpraise" shall not cease(b).''
(b) Vajikra Rabba, sect. 9. fol. 153. 1. & sect27. fol. 168. 4.
Geneva Study Bible

{9} By him therefore let us offer the sacrifice ofpraise to God continually, that
is, the fruit of our lips giving thanks to his name.
(9) Now that those physical sacrifices are takenaway, he teaches us that the
true sacrificesofconfessionremain, which consistpartly in giving thanks, and
partly in liberality, with which sacrifices indeedGod is now delighted.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Hebrews 13:15. Closing exhortation, through Christ, to offer to God sacrifices
of praise. Deduced from Hebrews 13:8-14.
Διʼ αὐτοῦ]is with greatemphasis preposed:through HIM (sc. Christ), but not
through the intervention of the Jewishsacrificialinstitution. Through Him,
inasmuch as by the all-sufficiencyof His expiatory sacrifice once offered, He
has qualified believers so to do.
θυσίαν αἰνέσεως] a praise-offering (‫ז‬ ֶ‫חַב‬ ‫ּת‬ ‫ָדֹו‬‫ם‬), thus a spiritual sacrifice, in
opposition to the animal sacrifices ofJudaism.
διὰ παντός]continually. For the blessings obtained through Christ are so
abundant and inexhaustible, that God can never be sufficiently praised for
them.
τουτέστινκαρπὸνχειλέων ὁμολογούντωντῷ ὀνόματι αὐτοῦ]that is, fruit of
lips which praise His name. Elucidation of the meaning in θυσίαν αἰνέσεως, in
order further to bring into specialrelief the purely spiritual nature of this
Christian thankoffering already indicated by those words. The expression
καρπὸνχειλέων the author has derived from Hosea 14:3, LXX.: καὶ

ἀνταποδώσομενκαρπὸνχειλέωνἡμῶν (in the Hebrew: ‫שְנ‬ ַׁ‫ל‬ֶ‫מ‬ ָ‫ה‬ ‫שז‬ ‫ר‬ִֶ‫מ‬ ‫ש‬ ֶ‫פ‬ָ‫ת‬ ‫ֹו‬‫י‬ְָ, let
us offer for oxen our ownlips). For the thought, comp. Vajikra R. 9. 27, in
Wetstein:R. Pinchas, R. Levi et R. Jochanamex ore R. MenachemGalilaei
dixerunt: Tempore futuro omnia sacrificia cessabunt, sacrificium vero laudis
non cessabit. Omnes preces cessabunt, sedlaudes non cessabunt. Philo, de
Sacrificantibus, p. 849 E (with Mang. II. p. 253):τὴν ἀρίστην ἀνάγουσι
θυσίαν, ὕμνοις καὶ εὐχαριστίαις τὸνεὐεργέτηνκαὶ 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 expresslymentioned only just before as the One to whom the θυσία
αἰνέσεως is to be presented.
Expositor's Greek Testament
Hebrews 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
disposedto offer Him a sacrifice of praise (Leviticus 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 ofpraise, an explanation is added: τοῦτʼ ἔστιν καρπὸνχειλέων,
“that is to say, the fruit of lips (cf. Hosea 14:3) celebrating His name”. Thayer
gives this translation, supposing that ὁμολογ. is here used in the sense of
ἐξομολογέω, Psalm45:17, etc.;cf. also 1Es 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 Godis well pleased.”
Cambridge Bible for Schools andColleges
15. the sacrifice ofpraise]A thanksgiving (Jeremiah 17:26;Leviticus 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” (Psalm69:31).

continually] Even the Rabbis held that the sacrifice ofpraise would outlast
animal sacrificesand 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 Isaiah57:19. In Hosea 14:2 we have “so will we render the calves
of our lips,” literally, “our lips as bullocks,” i.e. “as thank-offerings.” DrKay
notices that (besides the perhaps accidentalresemblance between‫,שִמ‬ perî,
“fruit” and, ‫,זשִמ‬ parîm, “calves”)karpoma and similar words were used of
burnt-offerings.
Bengel's Gnomen
Hebrews 13:15. Δἰ αὐτοῦ, by Him) 1 Peter2:5.—θυσίαν, the sacrifice)The
Altar is mentioned, Hebrews 13:10;now the sacrificesare enumerated: of
praise here, of well-doing, Hebrews 13:16.—αἰνέσεως, ofpraise)for the
salvationmade sure.—διαπαντὸς,continually) A continual sacrifice. Nothing
of the Mass. Forgetnot, which follows, Hebrews 13:16, corresponds to this
word, continually.—καρπὸνχειλέων, the fruit of the lips) So the LXX., Hosea
14:3; also Isaiah57:19 : but the Hebrew in the former is ‫שְנ‬ ַׁ‫ל‬ֶ‫מ‬ ָ‫ה‬ ‫שז‬ ‫ר‬ִֶ‫,מ‬ in the
latter, ‫ז‬‫שר‬ ‫ֹו‬‫ל‬ֶ‫מ‬ ָ‫ה‬ (‫שד‬‫)ְר‬ ‫—.ְנד‬ὁμολογούντων, confessing)in faith, while they despise
all the reproachof the world, Hebrews 13:13.
Pulpit Commentary
Verse 15. - 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.
Θυσία αἰνέσεως is the designationin the ritual of the Law of the voluntary
peace offering, offered by individuals on occasions calling for special
thanksgiving (Leviticus 7:12). In the psalms it is used to express generally
praise and thanksgiving (see Psalm1:14, 23; 116:17. Θῦσοντῷ Θεῷ θυσίαν
αἰνέσεως καὶ ἀπόδος τῷ ὑψίστῳ τὰς εὐχάς σου, etc.). In virtue of their
participation in the true and complete Sin Offering, Christians may fulfill this
part of the ancientsymbolism, not occasionally, but "continually;" bringing to
God, not fruits of the earth, but the "fruit of the lips" (an expressionfound in

Hosea 14:2, where the LXX. has καρπὸν χειλέων ἡμῶν), i.e. continual praise,
springing from thankful hearts. In the Eucharistespecially(hence so called)
such sacrifice is continually offered, over the one atoning Sacrifice which is
pleaded and partakencf. But not in communions only, but ever in their daily
lives, such "sacrificeofpraise 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 ofour own, whereby we must show that we are true partakers of
Christ, and truly thankful.
Vincent's Word Studies
By him therefore (δἰ αὐτοῦ)
Rend. "through him." Omit therefore. A.V. follows T.R. οὖν. Through Jesus,
and not through the Jewishritual.
Let us offer (ἀναφέρωμεν)
Lit. bring up the offering to the altar. See James 2:21, where the full phrase
occurs. Forthe phrase offer up through Jesus Christ, comp. 1 Peter2:5.
The sacrifice ofpraise (θυσίαν αἰνέσεως)
The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3,
Leviticus 7:5; 2 Chronicles 29:31;2 Chronicles 33:16; Psalm50:14, Psalm
50:23;Psalm 106:22;Psalm115:8. Ἄινεσις praise, N.T.o. Oftenin lxx, oClass.
For "the sacrifice"rend. "a sacrifice."The sacrifice ofthanksgiving is to take
the place of the animal sacrifice. Forthe emphasis on thanksgiving in N.T. see
Ephesians 5:20; Colossians 1:12;1 Thessalonians 5:18. The Rabbins had a
saying, "in the future time all sacrifices shallcease;but praises shall not
cease." Philo says:"They offer the bestsacrifice who glorify with hymns the
saviorand benefactor, God."

That is the fruit of our lips (τουτέστινκαρπὸν χειλέων)
Omit our. From lxx of Hosea 14:3, where the Hebrew reads, "we will account
our lips as calves" (offeredin sacrifice). Comp. Isaiah57:19.
Giving thanks to his name (ὁμολογούντωντῷ ὀνόματι αὐτοῦ)
The phrase N.T.o , olxx. Rend. "of lips which make confessionto his name."
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Hebrews13:15 ThroughHim then, let us continually * offer up a sacrifice of
praise to God, that is, the fruit of lips that give thanks to His name. (NASB:
Lockman)
Greek:di' autou [oun] anapheromen(1PPAS)thusian aineseos dia pantos to
theo, tout' estin (3SPAI) karponcheileonomologounton(PAPNPG)to
onomati autou.

Amplified: Through Him, therefore, let us constantly and at all times offer up
to God a sacrifice ofpraise, which is the fruit of lips that thankfully
acknowledge andconfess and glorify His name. (Amplified Bible - Lockman)
KJV: By him therefore let us offer the sacrifice ofpraise to God continually,
that is, the fruit of our lips giving thanks to his name.
NLT: With Jesus'help, let us continually offer our sacrifice ofpraise to God
by proclaiming the glory of his name. (NLT - Tyndale House)
Phillips: Our constantsacrifice to God should be the praise of lips that give
thanks to his name. (Phillips: Touchstone)
Wuest: Through Him, therefore, let us be offering sacrifice ofpraise
continually to God, that is, the fruit of lips which make confessionofHis
Name. (Eerdmans)
Young's Literal: through him, then, we may offer up a sacrifice ofpraise
always to God, that is, the fruit of lips, giving thanks to His name;
THROUGH HIM THEN: Di autou oun: (Heb 7:25; John 10:9; 14:6;
Ephesians 2:18; Colossians 3:17;1 Peter2:5)
Through Him - "through Jesus Christ" for He is our new and living Way (He
10:19, 20, 21-note, cp 1Th 5:18-note "through Him")

Spurgeon- Here we have a description of the believer’s position before God.
He has done awaywith all earthly ordinances, and has no interest in the
ceremonies ofthe Mosaic law. As believers in Jesus, who is the substance of all
the outward types, we have, henceforth, nothing to do with altars of gold or of
stone:our worship is spiritual, and our altar spiritual. What then? Are we to
offer no sacrifice? Very far from it. We are called upon to offer to God a
continual sacrifice. Insteadof presenting in the morning and the evening a
sacrifice oflambs, and on certainholy days bringing bullocks and sheepto be
slain, we are to present to God continually the sacrifice of praise. Having done
with the outward, we now give ourselves entirely to the inward and to the
spiritual.
Hebrews 13:20-21 explains the way we offer pleasing "sacrifices" "Nowthe
God of peace, who brought up from the dead the greatShepherd of the sheep
through the blood of the eternalcovenant, even Jesus our Lord, equip you in
every goodthing to do His will, working in us that which is pleasing in His
sight, through Jesus Christ, to Whom be the glory forever and ever. Amen.
(See notes Hebrews 13:20; 13:21)
The glorious truth of the believers access to the Father through the Son is
repeatedly trumpeted in the New Testament.
All things are from Him, through Him and to Him. To Him be the glory
forever. Amen.
A Simple Study…
Through Him

Considerthe following simple study - observe and recordthe wonderful truths
that accrue through Him - this would make an edifying, easyto prepare
Sunday Schoollesson - then take some time to give thanks for these great
truths by offering up a sacrifice ofpraise… through Him. Jn 1:3 [NIV reads
"through Him"], Jn 1:7, John 1:10, Jn 3:17, Jn 14:6, Acts 2:22, 3:16, Acts
7:25, Acts 10:43, Acts 13:38, 39, Ro 5:9 [note], Ro 8:37 [note], Ro 11:36 [note];
1Co 8:6, Ep 2:18 [note], Php 4:13 [note], Col 1:20 [note], Col 2:15 [note], Col
3:17 [note], Heb 7:25 [note], Heb 13:15 [note], 1Pe 1:21[note], 1John4:9 -
Would you like more study on the wonderful topic of through Him? Study
also the NT uses of the parallel phrase through Jesus (or similar phrases -
"through Whom", "through our Lord", etc) - John 1:17, Acts 10:36, Ro 1:4,
5- note; Ro 1:8-note, Ro 2:16-note, Ro 5:1-note; Ro 5:2-note Ro 5:11-note, Ro
5:21-note, Ro 7:25-note, Ro 16:27-note, 1Cor15:57, 2Cor1:5, 3:4, 5:18, Gal
1:1, Eph 1:5-note, Php 1:11-note, 1Th 5:9-note; Titus 3:6-note, He 1:2-note;
He 2:10-note, Heb 13:21-note, 1Pe 2:5-note, 1Pe 4:11-note, Jude 1:25)
LET US CONTINUALLY OFFER UP A SACRIFICE OF PRAISE TO GOD:
anapheromen (1PPAS)thusian aineseosdia pantos to theo, tout' estin (3SPAI)
karpon cheileonhomologounton(PAPNPG)to onomati autou: (Sacrifice
Leviticus 7:12; 2Chronicles 7:6; 29:31; 33:16;Ezra 3:11; Nehemiah 12:40,43;
Psalms 50:14,23;Psalms 69:30,31;107:21,22;116:17, 18, 19;118:19;136:1-26;
145:1-21;Isaiah 12:1,2;Ephesians 5:19,20;Colossians 1:12;3:16; 1Peter4:11;
Revelation4:8, 9, 10, 11;5:9, 10, 11, 12, 13, 14;Revelation7:9, 10, 11, 12;
19:1, 2, 3, 4, 5, 6) (Fruit - Genesis 4:3,4;Hosea 14:2; Romans 6:19; 12:1) (Give
thanks - Psalms 18:49;Matthew 11:25;Luke 10:21)(See also Ps 50:23 Lv
7:12, Lv 22:29, Ps 50:14, 50:23,116:17)
Let us - 12 exhortations in Hebrews - Heb 4:1, 11, 14, 16;6:1; Heb 10:22-25;
12:1, 28;13:13, 15;

Let us continually - Spurgeoncomments "Thatis to say, without ceasing. Let
us make an analogous preceptto that which says, “pray continually” (1Th
5:17), and say, “praise continually.” Notonly in this place or that place, but in
every place, we are to praise the Lord our God. Notonly when we are in a
happy frame of mind, but when we are castdown and troubled. The perfumed
smoke from the altar of incense is to rise toward heaven both day and night,
from the beginning of the year to the year’s end."
The Christian’s sacrifice ofpraise is to be offered continually. It is not to be a
fair-weatheroffering, but an offering in every circumstance. 1Th5:18 (note),
Ep 5:18-note, Ep 5:19,20-note. How is it possible to give thanks to Godin all
circumstances ? See Ro 8:28,29 and keepa proper perspective of His hand of
loving discipline in Heb 12:5, 6-note, Heb 12:7, 8, 9, 10-note, Heb 12:11-note.
A rabbinical tradition teaches that all the Mosaic sacrificeswouldhave an end
exceptthe thank offering, and all prayers would ceaseexceptthe prayer of
thanksgiving
Offer up a sacrifice - Matthew Henry comments "Now whatare the sacrifices
which we must bring and offer on this altar, even Christ? Notany expiatory
sacrifices;there is no need of them. Christ has offered the greatsacrifice of
atonement, ours are only the sacrifices ofacknowledgment… we must speak
forth the praises of God from unfeigned lips; and this must be offered only to
God, not to angels, nor saints, nor any creature, but to the name of God alone;
and it must be by Christ, in a dependence upon His meritorious satisfaction
and intercession.
Offer up (399)(anaphero from ana = up, again, back + phero = bear, carry)
literally means to carry, bring or bear up and so to to cause to move from a
lowerposition to a higher position. It serves as a technicalterm for offering

sacrifices offerup (to an altar). The present tense calls for this offering up to
be the believers continual practice (not just on Sundays beloved. Praise is a
greatantidote for the slings and arrows that pierce our soul eachday.)
Anaphero - 10x in NT - Matt. 17:1; Mk. 9:2; Lk. 24:51; Heb. 7:27; 9:28;
13:15;Jas. 2:21; 1 Pet. 2:5, 24. NAS renders anaphero bear(1), bore(1),
brought up(2), offer up(3), offered up(2).
It is notable that anaphero is used 25 times in the Septuagint translationof
Leviticus regarding offerings!For example, Mosesrecords that…
Aaron's sons shall offer it up (anaphero = bear, carry) in smoke on the altar
on the burnt offering, which is on the wood that is on the fire; it is an offering
by fire of a soothing aroma to the LORD. (Lev 3:5) (See also Gen. 8:20; 22:2,
13; 31:39;40:10;Exod. 18:19, 22, 26; 19:8; 24:5; 29:18, 25; 30:9, 20; Lev.
2:16; 3:5, 11, 14, 16; 4:10, 19, 26, 31;6:15, 26;7:5, 31; 8:16, 20f, 27f; 9:10, 20;
14:20;16:25; 17:5f; 23:11; Num. 5:26; 14:33;18:17; 23:2, 30; Deut. 1:17;
12:13f, 27; 14:24;27:6; Jdg. 6:26, 28; 11:31;13:16, 19; 15:13;16:8, 18;20:26,
38; 21:4; 1 Sam. 2:19; 6:14f; 7:9f; 10:8; 13:9f, 12;15:12; 18:27;20:13; 2 Sam.
1:24; 6:17; 21:13; 24:22, 24f;1 Ki. 2:35; 3:4; 5:13; 8:1; 9:15; 10:5; 12:27;
17:19;2 Ki. 3:27; 4:21; 1 Chr. 15:3, 12, 14;16:2, 40; 21:24, 26;23:31;29:21; 2
Chr. 1:4, 6; 2:4; 4:16; 5:2, 5; 8:12f; 9:4, 16;23:18; 24:14;29:21, 27, 29, 31f;
35:14;Ezr. 3:2, 6; Neh. 10:38;12:31; Job7:13; Ps. 51:19;66:15;Prov. 8:6;
Isa. 18:7; 53:11f; 57:6; 60:7; 66:3; Jer. 32:35;Ezek. 36:15;43:18, 24; Dan.
6:23)
Jesus, as our GreatHigh Priest , offered up the sacrifice ofHimself by
bringing His body up to the Cross. Anaphero is used in Hebrews which
records that Jesus

does not need daily, like those (Jewish)high priests, to offer up sacrifices, first
for His own sins, and then for the sins of the people, because this He did once
for all when He offeredup Himself. (He 7:27-note)
Exodus discussesthe parallel role of the OT high priests recording that
Aaron shall take away(to lift, to carry) the iniquity of the holy things which
the sons of Israelconsecrate, withregard to all their holy gifts; and (the
turban) shall always be on his forehead, that they may be acceptedbefore the
Lord. (Ex 28:38)
This picture in Exodus 28 was but a shadow of which Jesus was the Substance.
Isaiahin his famous prophecy of the suffering Servant (the Messiah)records
that
Surely our griefs He Himself bore, and our sorrows He carried. Yet we
ourselves esteemedHim stricken, smitten of God, and afflicted. But He was
pierced through for our transgressions, He was crushed for our iniquities. The
chastening for our well-being fell upon Him, and by His scourging we are
healed. All of us like sheephave gone astray, eachof us has turned to his own
way, but the Lord has causedthe iniquity of us all to fall on Him. (Isa 53:4, 5,
6)
Isaiahadds that

As a result of the anguishof His soul, He will see it and be satisfied;By His
knowledge the Righteous One, My Servant, will justify the many, as He will
bear (LXX uses anaphero) their iniquities. Therefore, I will allot Him a
portion with the great, and He will divide the booty with the strong, because
He poured out Himself to death, and was numbered with the transgressors.
Yet He Himself bore (LXX uses anaphero) the sin of many, and interceded for
the transgressors. (Isa 53:11, 12)
When John the Baptist saw Jesus coming to him he declaredthe fulfillment of
Isaiah's prophecy (and all the OT Messianic prophecies forthat matter)
saying
Behold, the Lamb of God Who takes awaythe sin of the world! (Jn 1:29)
It is interesting to note that the Jewishpeople did not crucify criminals. They
stoned them to death. But if the victim was especiallyevil, his dead body was
hung on a tree until evening, as a mark of shame (Dt 21:23). Jesus died on a
tree—a cross—andbore the curse of the Law (Gal 3:13). The force of ana =
up, appears in the fact of the altar was in fact elevated.
Sacrifice (2378)(thusia from thuo = to sacrifice orkill a sacrificialvictim)
means that which is offered as a sacrifice. Webster'sdefines it as act of
offering to a deity something precious!Here thusia is used metaphorically to
describe their volitional offering of their words.
Thusia - 28xin the NT - Matt. 9:13; 12:7; Mk. 12:33;Lk. 2:24; 13:1; Acts
7:41f; Rom. 12:1; 1 Co. 10:18; Eph. 5:2; Phil. 2:17; 4:18; He 5:1; 7:27; 8:3;
9:9, 23, 26; 10:1, 5, 8, 11, 12, 26;11:4; 13:15, 16; 1Pe 2:5

Hosea describes Israel’s confessionto God and the appropriate response to
His marvelous mercy and grace whichforgives sins..
Take words with you and return to the LORD. Sayto Him, "Take awayall
iniquity, and receive us graciously, that we may present the fruit (praise) of
our lips. (Hosea 14:2)
Asaph records God's desire…
He who offers a sacrifice ofthanksgiving honors Me and to him who orders
his wayaright I shall show the salvation of God. (Ps 50:23-note)
Spurgeoncommenting on this Psalmpenned the following words…
Whoeveroffers praise glorifies Me. Praise is the best sacrifice;true, hearty,
gracious thanksgiving from a renewedmind. Notthe lowing of bullocks bound
to the altar, but the songs ofredeemed men are the music which the ear of
Jehovahdelights in. Sacrifice your loving gratitude, and God is honoured
thereby.
And to him that orders his conversationaright will I show the salvationof
God. Holy living is a choice evidence of salvation. He who submits his whole
way to divine guidance, and is careful to honour God in his life, brings an
offering which the Lord accepts through His dear Son; and such a one shall be
more and more instructed, and made experimentally to know the Lord's
salvation. He needs salvation, for the best ordering of the life cannot save us,
but that salvation he shall have. Not to ceremonies, notto unpurified lips, is
the blessing promised, but to grateful hearts and holy lives.

O Lord, give us to stand in the judgment with those who have worshipped
Thee aright and have seenThy salvation. (Spurgeon's note)
Defender's Study Bible adds that "We no longersacrifice the blood of animals
to coverour sins, for Christ has "offeredone sacrifice for sins forever" (He
10:12 -note). Instead, we offer praises, the "calves ofour lips" (Ps 50:23; Ho
14:2). These are not to be offered only once eachweek, in a so-calledworship
service, or praise service, but continually. "In every thing give thanks" (1Th
5:18-note). )(Hebrews 13 Commentary Notes - Defender's Study Bible)
THAT IS THE FRUIT OF LIPS THAT GIVE THANKS TO HIS NAME:
tout estin (3SPAI) karpon cheileonhomologounton(PAPNPG)to onomati
autou: (Other resources onfruit: ISBE Article; Torrey's Topic; Holman Bible
Dictionary; Thompson's Chain References Fruit, sinful Fruit, spiritual
Fruitfulness-unfruitfulness Fruitfulness; Easton's;Baker's Evangelical
Dictionary)
Spurgeon- If you are believers in Christ, you are God’s priests, and this is the
sacrifice that you are continually to offer—the fruit of your lips, giving thanks
to God’s name.
Fruit (2590)(karpos)literalrefers to fruit, produce or offspring, describing
that which is produced by the inherent energyof a living organism. Karpos is
what something naturally produces.
Figuratively as in this verse, karpos speaks ofthe consequence orresult of
physical, mental, and/or spiritual action. In the NT the figurative
(metaphorical) uses of karpos predominate and this is particularly true in the

Gospels, where human actions and words are viewed as fruit growing out of a
person's essentialbeing or character.
Our lips canbring forth pleasing, spiritually "fragrant" fruit (cp Pr 16:24,
25:11, 27:9) or "foul-smelling", rotten (unwholesome)"fruit" (cp Ep 4:29-
note). Beloved, what kind of fruit did your lips produce this week?
Karpos - 67xin NT - Matt. 3:8, 10; 7:16ff; 12:33; 13:8, 26; 21:19, 34, 41, 43;
Mk. 4:7f, 29;11:14; 12:2; Lk. 1:42; 3:8f; 6:43f; 8:8; 12:17; 13:6f, 9; 20:10;Jn.
4:36; 12:24; 15:2, 4f, 8, 16;Acts 2:30; Rom. 1:13; 6:21f; 15:28;1 Co. 9:7; Gal.
5:22; Eph. 5:9; Phil. 1:11, 22;4:17; 2 Tim. 2:6; 4:13; Heb. 12:11; 13:15;Jas.
3:17f; 5:7, 18;Rev. 22:2. NAS renders karpos benefit(2), crop(5), crops(2),
descendants(1), fruit(43), fruitful(1),fruits(4), grain(1), harvest(1),
proceeds(1), produce(4), profit(1).
Karpos refers to that which originates orcomes from something producing an
effect, result, benefit, advantage or profit.
Scripture catalogs 3 generalkinds of spiritual fruit…
1) Spiritual attitudes that characterize a Spirit-led believer - Galatians 5:22-
note, Gal5:23-note
2) Righteous actions - Ro 6:22- note, Php 4:16, 17-notes;He 13:5-note
3) New converts - Ro 16:5-note

Larry Richards summarizes the Biblical conceptof spiritual fruit writing that
"Fruitfulness is a consistentconceptin the OT and the NT. The fruit God
seeks inhuman beings is expressedin righteous and loving acts that bring
peace and harmony to the individual and to society. But that fruit is foreignto
sinful human nature. Energized by sinful passions, fallenhumanity acts in
ways that harm and bring dissension. God's solution is found in a personal
relationship with Jesus and in the supernatural working of God's Spirit within
the believer. As we live in intimate, obedient relationship with Jesus, God's
Spirit energizes us as we produce the peaceable fruits of a righteousness that
can come only from the Lord. (Richards, L O: Expository Dictionaryof Bible
Words: Regency)
The point of this phrase may be that fruit is something borne out of
cultivation, fertilization and time and spiritual fruit acceptable to our Holy
God is produced by His Holy Spirit (Galatians 5:22-note, Ga 5:23-note). It
follows that this fruit is not borne by simply coming into the service on
Sunday , "praising" God, and then going out Monday, living like the world,
deceptively thinking one can return the following Sunday and bear fruit from
his mouth that is acceptable andhonoring to God.
Spiritual fruit is holy fruit and must be borne by the Holy Spirit in a saint
surrendered to His will and enabled by His grace.
Our hearts are like a "field" which need constantattention and cultivation
that we might be ready at any moment to offer the sacrifice ofpraise. Like
goodfarmers believers must watch over their hearts with all diligence (Pr
4:23-note) because outof their mouths on Sunday will proceedthe "fruit"
that has been cultivated during the week. If we have loved the world (Jas 4:4,
2Co 6:14,16), we will be corrupted by the world's (Ep 2:2-note, Ep 2:3-note)
lusts of deceit (2Pe 1:4-note,Titus 3:3-note,1Jn2:16,17)and the result is that
our hearts and our lips may yield "rotten" fruit (Mt 12:34,35,15:19)for sees

our hearts (Jas 4:8,see 1Sa 16:7)and tests our motives (1Co 4:5). Thankfully,
even if we have become defiled by the filth of the world, His mercies are new
every morning and we canstill enter through the blood of Jesus, honestly
confessing oursins and resolving to turn from them (1Jn1:9).
Dave Guzik comments that…
Becausewe do have an altar (the cross)and we do have a High Priest(Jesus),
we should always offer sacrifices. Butthey are not the bloody sacrificesofthe
old covenant, but the sacrifice ofpraise, the fruit of our lips.
The writer to the Hebrews spells out severalessentialsfor proper praise.
Praise that pleases Godis offered by Him, that is, by Jesus Christ, on the
ground of His righteousness andpleasing God.
Praise that pleases Godis offered continually, so that we are always praising
Him.
Praise that pleases Godis a sacrifice ofpraise, in that it may be costlyor
inconvenient.
Give thanks (3670)(homologeo)basicallymeans to say the same thing as and
can conveyseveralconnotations including binding the speakerto his or her
word (Mt 14:7), confessing oradmitting to something as true (thus agreeing
with it) (He 11:13-note), indicating a binding statement in a judicial matter

(Ac 24:14), making a public acknowledgementofallegiance (Ro 10:9, 10-note),
or as in this verse acknowledging that which is rightly due to God.
Spurgeon- Bless the Lord at all times. Notalone in your secretchamber,
which is pungent with the perfume of your communion with God, but yonder
in the field and there in the street. In the hurry and noise of the Exchange,
offer the sacrifice ofpraise to God. You cannot always be speaking His praise,
but you can always be living His praise. The heart once set on praising God
will, like the streamthat leaps down the mountain’s side, continue still to flow
in its chosencourse. A soulsaturated with divine gratitude will continue,
almost unconsciously, to give forth the sacredodorof praise, which will
permeate the atmosphere of every place and make itself knownto all who
have a spiritual nostril with which to discern sweetness.
><> ><> ><>
F B Meyer - THE SACRIFICE OF PRAISE
Serve the Lord with gladness:Come before His presence with singing.-- Ps
100:2.
THE HUNDREDTHPsalm is rightly entitled "A Psalmof Thanksgiving"
(R.V.). The Psalmistcalls for a "joyful noise," i.e. an audible expressionof
worship. Do not be content with a thankful heart, but express it! It is goodto
let God have "the fruit of our lips." As a bird will awakenthe whole choir of a
woodland glade, so the soul really aglow with loving adoration will spread its
own contagionof song. How often Christian people hinder the progress of
Christianity by their dullness, gloominess, and depression. His service is

perfect freedom, and if we delight ourselves in the Lord, we should serve Him
with gladness!
It is very important to maintain the habit of regular church-going because of
its opportunity for worship. Let us "enterinto His gates with thanksgiving,
and into His courts with praise!" By meditation and prayer let us ask that we
may be accountedworthy to stand in His Presence, and offer praise and
adorationto the MostHigh God(El Elyon: MostHigh God - SovereignOver
All), mingled with the fragrance of our Saviour's Name (Rev 8:3-note, Re 8:4-
note).
"'The Lord is good!" There are many mysteries, and much pain and sorrow
in the world. We must dare to believe and affirm the goodness ofGod beneath
all the distressing elements of modem life. With His goodness are combined
His mercy and His truth. Let men do their worst, "His truth endureth to all
generations."It is an impregnable Rock, onwhich the waves of sin can make
no sensible impression. What comfort there is in knowing that equally His
mercy is everlasting. We need so much patience, forbearance, and
longsuffering, that if God's mercy were anything less we should despair, but it
is extended to every generationtill Time shall be no more!
PRAYER - Bless the Lord, O my soul, And forgetnot all His benefits. AMEN
(Our Daily Walk)
><> ><> ><>
F B Meyer - THE BLESSING OF THANKFULNESS

Giving thanks always for all things unto God and the Fatherin the name of
our Lord Jesus Christ."--Ep 5:20-note.
SOME PEOPLE seemborn with a sullen and feverish temper, and it is very
difficult for them to brighten into smiles and songs. But whateverour natural
disposition may be, if we belong to Christ it is our bounden duty to cultivate a
thankful heart. A melancholy person has a bad effectupon others. It is
miserable to have to work with or under a confirmed pessimist. Nothing is
right, nothing pleases,there is no word of praise or encouragement. Once,
when I was at Aden, I watcheda gang of Lascars trans-shipping the mails. It
was a pleasure to see them, one after another, carrying the bags cheerily
because their leaderkept them all the time singing as they did their work. If,
instead of finding fault with our employees or servants we would look out for
things for which we could commend and thank them, we should probably find
a miraculous change in their attitude.
The advantage of joy and gladness is that it is a source of strength to the
individual soul, and to all others who come within its range, and commends
our Christianity! Sidney Smith says:"I once gave a lady two and twenty
recipes againstmelancholy; one was a bright fire; another, to remember all
the pleasantthings said to her; another, to keepa box of sugar-plums on the
chimney-piece, and a kettle simmering on the hob. I thought this mere trifling
at the moment, but have in after life discoveredhow true it is, that these little
pleasures oftenbanish melancholy better than more exaltedobjects." We may
interpret the advice of this humorist and essayistby turning into joyous praise
all the incidents of our daily life, arising with gratitude and thankfulness from
every goodand perfect gift to the Father of our Lord Jesus Christ. The world
is sad, and has to pay her jesters and entertainers;it is a mystery to her that
the face of the Christian should be bright and smiling, although the fig-tree
does not blossom, and there is no fruit in the vine. Let us count up our
treasures and blessings, and we shall find that even in the saddestand
loneliestlife there is something to turn our sorrow into singing (2Co 6:10).

PRAYER - Help us, O Lord, to rejoice always;to pray without ceasing, andin
everything to give thanks. AMEN. (Our Daily Walk)
><> ><> ><>
Be Filled With Thankfulness - Throughout history, many cultures have set
aside a time for expressing their thankfulness. In the US, Thanksgiving Day
originated with the pilgrims. In the midst of extreme hardship, loss of loved
ones, and meagersupplies, they still believed they were blessed. They chose to
celebrate God's blessings by sharing a meal with Native Americans who had
helped them survive.
We know we've lost the spirit of that original celebrationwhen we catch
ourselves complaining that our Thanksgiving Day has been "spoiled" by bad
weather, disappointing food, or a bad cold. It's we who are spoiled—spoiled
by the very blessings that should make every day a day of thanksgiving,
whateverour circumstances.
Billy Graham wrote,
Ingratitude is a sin, just as surely as is lying or stealing or immorality or any
other sin condemned by the Bible.
He then quoted Romans 1:21-note, one of the Bible's indictments against
rebellious humanity. Then Dr. Graham added,

Nothing turns us into bitter, selfish, dissatisfiedpeople more quickly than an
ungrateful heart. And nothing will do more to restore contentment and the joy
of our salvationthan a true spirit of thankfulness.
Which condition describes you? —Joanie Yoder (Our Daily Bread, Copyright
RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights
reserved)
A grumbling mood of discontent
Gives way to thankfulness
When we considerall God's gifts
And all that we possess.—Sper
Gratitude is a God-honoring attitude.
><> ><> ><>
SAY SO - Mel Trotter was a drunken barber whose salvationnot only turned
his ownlife around but also changedthousands of others. He was savedin
1897 in Chicago at the Pacific Garden Mission, and not long afterward was
named director of the City Rescue Missionin Grand Rapids, Michigan.
Thirty-five years later, at a meeting at the mission, Mel Trotter was
conducting “Say-So” time. He askedpeople in the crowdto testify how Jesus
had savedthem. That night, a 14-year-oldboy stood up and said simply, “I’m
glad Jesus savedme. Amen.” Trotter remarked, “That’s the finest testimony I

ever heard.” Encouragedby those words from such an important leader, that
teenager, MelJohnson, wenton to become a Christian leader in his own right.
Young Melwas encouragedto say so, and he did. Six little words, followedby
an encouraging comment. A testimony and an affirmation led to a life of
service for God.
Let’s look for opportunities to offer “the fruit of our lips,” to tell others that
Jesus is Lord and that He savedus. Tell your own salvationstory, and ask
others to share theirs as well—as a “sacrificeofpraise to God” (Hebrews
13:15). Whether we are children, teens, or adults, we who belong to Jesus
Christ need to stand up and “sayso.”— by Dave Branon (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
Tell me the story of Jesus,
Write on my heart every word;
Tell me the story most precious,
Sweetestthat ever was heard!
—Crosby
The more you love Jesus,
the more you'll talk about Him.
><> ><> ><>

Sacrifices ThatPleaseGod - Read:1Pe 2:1-10 - You… are being built up a
spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to
God. --1Peter2:5-note
A man touring a rural area of the Far Eastsaw a boy pulling a crude plow
while an old man held the handles and guided it through the rice paddy. The
visitor commented, "I suppose they are poor."
"Yes," saidhis guide. "When their church was built, they wanted to give
something to help but they had no money. So they sold their only ox. This
spring they are pulling the plow themselves." The tourist was deeply
challengedby their sacrificialgift.
Under Old Testamentlaw, God required animal sacrifices,whichpointed to
Christ dying for our sins. His death brought them to an end, but the Lord still
desires to receive spiritual sacrificesfrom His people.
God puts no merit in any attempts to earn His favor or call attention to
oneself. But He delights in deeds that spring from faith that works through
love (Ga 5:6). They are spiritual sacrifices thatcome from giving ourselves
completely to Him (Ro 12:1-note, Ro 12:2-note). He is pleasedwhen we
continually give thanks in Jesus'name, do good, and share with others (He
13:15, 16).
Some spiritual sacrifices willbe costly. But what is gained--His praise--is
always greaterthan what is given up. --D J De Haan (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)

The gifts that we may give,
The deeds that we may do
Mosttruly honor Christ
When self is given too. --DJD
When Christ's love fills your heart,
the more you give, the more you gain.
Dr. Jack L. Arnold Equipping Pastors International
Hebrews
THE CHRISITAN’S OBLIGATION TO GOD - Hebrews 13:15
“Through Him then, let us continually offer up a sacrifice ofpraise to God ...”
-- Christians are to offer continually and daily the sacrifice ofpraise to God.
Praise to God is not something that we do on Sunday a few hours, but is a
continual thing. God wants us to be a people who know how to say, “Praise
the Lord,” as we see His hand of mercy all about us. We should go to bed
eachnight saying, “Praise the Lord,” and we should awakeneverymorning
saying, “Praise the Lord.”

“I will bless the LORD at all times; His praise shall continually be in my
mouth. My soulshall make its boastin the LORD; the humble shall hear it
and rejoice. O magnify the LORD with me, and let us exalt His name
together” (Psalm34:1-3).
When we praise God, we are concernedabout the worshiping of His person.
God is to be our portion daily and we are to be in love with Him.
You may gauge the spiritual life of a Christian by noting the absence or
presence “ofa complaining spirit. A Christian cannot praise God and
complain at the same time. If all a person does is gripe, grumble, groan,
moan, and complain, it shows that he knows nothing about praising God in
worship.
“...thatis, the fruit of lips that give thanks to His name.” -- Surely Godwants
us to give thanks to Him, for thanksgiving is concernedwith the gifts that
come our way from God. “... in everything give thanks, for this is God’s will
for you in Christ Jesus” (1 Thess. 5:18). However, the word “thanks” really is
a Greek word that means “confess.” The idea is that we are to be confessing
God’s name before men, telling them of His love, mercy, and grace that is
manifested in His Son, Christ Jesus.

As we confess God’s works before men, some men will not like it; others will
be won to Christ. But whether our testimony is acceptedor rejected, to
confess His name continually is to offer praise to Him continually. Witness
for Christ is part of our worship to God.
WILLIAM BARCLAY
Hebrews goes further. If the Christian cannotagain offer the sacrifice of
Christ, what can he offer? The writer says he can offer certainthings.
(i) He canoffer his continual praise and thanks to God. The ancient peoples
sometimes arguedthat a thank-offering was more acceptable to God than a
sin-offering, for when a man offered a sin-offering he was trying to get
something for himself, while a thank-offering was the unconditional offering
of the grateful heart. The sacrifice of gratitude is one that all may and should
bring.
(ii) He can offer his public and glad confessionofhis faith in the name of
Christ. That is the offering of loyalty. The Christian canalways offer to God a
life that is never ashamedto show whose it is and whom it serves.
(iii) The Christian can offer deeds of kindness to his fellow men. In fact that
was something which a Jew knew well. After A.D. 70 the sacrifices ofthe

Temple came to an end when the Temple was destroyed. The Rabbis taught
that with the Temple ritual gone, theology, prayer, penitence, the study of the
law and charity were sacrifices equivalentto the ancient ritual. Rabbi
Jochananben Zakkaicomforted himself in those sorrowfuldays by believing
that "in the practice of charity he still possesseda valid sacrifice forsin." An
ancient Christian writer says:"I expectedthat thy heart would bear fruit and
that thou wouldst worship God, the Creatorof all, and unto him continually
offer thy prayers by means of compassion;for compassionshownto men by
men is a bloodless sacrifice andholy unto God." After all, Jesus himself said:
"As you did it to one of the leastof these my brethren, you did it to me"
(Matthew 25:40). The best of all sacrificesto bring to God is the gift of help to
one of his children in need.
ALBERT BARNES
Verse 15
By him, therefore - The Jews approachedGodby the blood of the sacrifice
and by the ministry of their high priest. The exhortation of the apostle here is
founded on the generalcourse of argument in the Epistle “In view of all the
considerations presentedrespecting the Christian High Priest - his dignity,
purity, and love; his sacrifice and his intercession, letus persevere in offering
through him praise to God.” That is, let us persevere in adherence to our
religion.
The sacrifice ofpraise - For all the mercies of redemption. The Jews, says
Rosenmuller(Alte u. neue Morgenland, in loc.), had a species ofofferings
which they called “peace-offerings, orfriendship-offerings.” They were
designednot to produce peace or friendship with God, but to preserve it.
Burnt-offerings, sin-offerings, and trespass-offerings,were allon accountof

transgression, and were designedto remove transgression. Butin their peace-
offerings, the offerer was regardedas one who stoodin the relation of a friend
with God, and the oblation was a sign of thankful acknowledgmentfor favors
received. or they were connectedwith 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; Leviticus 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 Proverbs 18:20;
Hosea 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 greatduties of the redeemed. It will
be their employment forever.
BRIAN BELL
WORSHIP & WORK (15,16)
A. May we be like human sunflowers always seeking to face the light.
1. Notice the expectation...thatit is to be continually practiced. Constant
spiritual
activity.
a) There is nothing occasionalabout the true-Christian life...it is continual.
2. The fruit of the lips ought to be the overflow of the full heart.3
3. The ancients arguedthat a thank-offering was more acceptable to God than

a sin-offering. Forwhen a man offereda sin-offering he was trying to get
something for himself, while a thank-offering was the unconditional offering
of
a grateful heart.
4. A. W. Tozersaid, Gratitude is an offering precious in the sight of God, and
it’s
1 that the poorestof us canmake & be not poorerbut richer for having made
it.
B. Slide21 (15)As Martin Luther said as he lay on his deathbed...between
groans he
preached... “these pains & troubles here are like the type that printers set.
When we look
at them, we see them backwards, andthey seemedto make no sense & have no
meaning.
But up there, when the Lord God prints out our life to come, we will find they
make
splendid reading.” [so, praise & thanks given, even when we don’t
understand]
C. So to please God both worship & work are as important to have together
as...
a sail and a mast is, to a sailboat.
1. They are a bloodless sacrifice and holy & well pleasing unto God.
D. Slide22,23No other Altar. No other Sacrifice. No other Lamb. No other
Hope. No other
Cross. No other Calvary. No other hiding-place. No other blood. No other
Name under

heaven given among men by which we may be saved. His name is Jesus!Do
you know Him?
JOSEPHBENSON
Verse 15-16
Hebrews 13:15-16. Having mentioned the altar, the apostle now proceeds to
speak of the sacrifice. Byhim therefore — Our greatHigh-Priest, though
persecutedby our unbelieving brethren, and exposedto many sufferings; let
us offer the sacrifice ofpraise to God continually — For surely we have
continual reason, having before us a prospectof such unutterable felicity and
glory; that is, the fruit of our lips — It is generallygranted that this
expressionis takenfrom Hosea, where the same duty is calledthe calves, or
sacrifices,ofour 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 goodto our fellow- creatures, andthat 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 Godis well pleased — As his inspired servants have abundantly
testified. Indeed they have been always more pleasing to him than any victims
which, in the neglectof these, could be brought to his altar.
CALVIN
Verse 15
15.Byhim, therefore, let us offer the sacrifice ofpraise to God, etc. He returns
to that particular doctrine to which he had referred, respecting the abrogation

Jesus was a source of praise to god

Jesus was a source of praise to god

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was a source of praise to god

Similar to Jesus was a source of praise to god (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was a source of praise to god