(15) By him.--Better, through Him. Through His sacrifice, which has made atonement, we are hallowed (Hebrews 13:12), and fitted for our priestly service (1Peter 2:5).

Let us offer the sacrifice.--Rather, let us offer up a sacrifice of praise continually unto God, that is, fruit of lips making confession to His name. The sacrifice we may bring is that symbolised by the thank-offering of 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 version of Hosea 14:2; the Hebrew text (as we have it) differs in expression but not in meaning, "We will render our lips as bullocks"--i.e., as sacrifices. (Comp. Psalm 119:108; Isaiah 57:19.) The fruit is borne by lips which offer thankful acknowledgment to the name of God (Psalm 113:1).

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 designation in 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 Psalm 1:14, 23; 116:17. Θῦσον τῷ 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 ancient symbolism, not occasionally, but "continually;" bringing to God, not fruits of the earth, but the "fruit of the lips" (an expression found in Hosea 14:2, where the LXX. has καρπὸν χειλέων ἡμῶν), i.e. continual praise, springing from thankful hearts. In the Eucharist especially (hence so called) such sacrifice is continually offered, over the one atoning Sacrifice which is pleaded and partaken cf. But not in communions only, but ever in their daily lives, such "sacrifice of praise and thanksgiving" is due. But, as the next verse reminds the readers, the "knit of the lips" is not enough; there is a further sacrifice of our own, whereby we must show that we are true partakers of Christ, and truly thankful.

13:7-15 The instructions and examples of ministers, who honourably and comfortably closed their testimony, should be particularly remembered by survivors. And though their ministers were some dead, others dying, yet the great Head 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 Testament day. as in the gospel day, and will be so to his people for ever, equally merciful, powerful, and all-sufficient. Still he fills the hungry, encourages the trembling, and welcomes repenting sinners: still he rejects the proud and self-righteous, abhors mere profession, and teaches all whom he saves, to love righteousness, and to hate iniquity. Believers should seek to have their hearts established in simple dependence on free grace, by the Holy Spirit, which would comfort their hearts, and render them proof against delusion. Christ is both our Altar and our Sacrifice; he sanctifies the gift. The Lord's supper is the feast of the gospel passover. Having showed that keeping to the Levitical law would, according to its own rules, keep men from the Christian altar, the apostle adds, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, 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 rest and 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 of praise to God, we should offer always. In this are worship and prayer, as well as thanksgiving.By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that,

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

that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hosea 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by , "the words of their lips": and so Jarchi, , "the words of our lips"; and Kimchi, , "the confession of our lips": and it may be observed, that there is a great nearness in "calves", and "fruit"; though perhaps rather the phrase is borrowed from Isaiah 57:19 where it is expressly had; the Septuagint indeed 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 design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase , "the sacrifice of praise", is used by the Septuagint in 2 Chronicles 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that

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

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