ฮีบรู 13:15 วิจารณ์

The apostle, having treated largely of Christ, and faith, and free grace, and gospel privileges, and warned the Hebrews against apostasy, now, in the close of all, recommends several excellent duties to them, as the proper fruits of faith (v. 1-17); he then bespeaks their prayers for him, and offers up his prayers to God for them, gives them some hope of seeing himself and Timothy, and ends with the general salutation and benediction (Heb 13:18 to the end).

INTRODUCTION TO HEBREWS 13 The apostle having finished the doctrinal part of this epistle, closes it with practical exhortations to these Hebrews, puts up prayers for them, and sends salutations to them. The exhortations are to brotherly love, and the continuance of it, Heb 13:1 to hospitality, by which some have entertained angels unawares, Heb 13:2, to sympathy with those that are in bonds, and in, afflictions, Heb 12:3 to purity and chastity in the honourable state of marriage, urged by the judgment of God on unclean persons, Heb 13:4 to avoid covetousness, and to be content with present things, enforced by the promises of God, which give boldness and strength to faith, Heb 13:5, to remember their spiritual guides and governors, the preachers of the Gospel to them; to follow their faith, and consider the end of their conversation, which is Christ Jesus, the same yesterday, today, and for ever, Heb 13:7. And then he cautions them from being carried about with the doctrines of men, which are divers and strange; which he urges from the profitable effect of the Gospel to establish the heart, and from the unprofitableness of meats to legal worshippers, and from the Christians having an altar, which is Christ, which those who are seeking life by the service of the law have nothing to do with, Heb 13:9. And this he illustrates in the type of burnt offerings, which were burnt without the camp, and there was nothing left for the priests to eat of, Heb 13:11. In like manner Christ, the antitype, suffered without the gates of Jerusalem, for the sanctification of his people, by his blood; and who only, and not those who seek for righteousness by the law, have an interest in, Heb 13:12. However, it becomes the saints to quit everything, and all dependence on themselves, and fellowship with others, and go forth to Jesus, believing in him, whatsoever reproach they suffer on his account; for here is nothing permanent and durable in this world; but there is a state of happiness to come, which will last for ever, Heb 13:13. And since Christ has offered himself for his people, they ought to offer up the sacrifices of praise to God by him, and to do acts of beneficence and goodness, which are sacrifices well pleasing to God through him, Heb 13:15. And to these exhortations apostle adds others; as to obey their spiritual rulers and governors, and submit unto them; since they watch for their souls, and must give an account, which to do with joy, and not with grief, is best and profitable, Heb 13:17 and to pray for the apostle, and other ministers, since they had a good conscience, and were willing to live honestly; and the rather, that he might be restored to them the sooner, Heb 13:18 and to engage them to this their duty, he sets them an example, by putting up prayers for them, Heb 13:20 and desires them to take in good part the letter he had wrote unto them, Heb 13:22 and acquaints them that Timothy was set at liberty, with whom he hoped to see them in a short time, Heb 13:23 and then closes the epistle with his own, and the salutations of others, and with his usual benediction, Heb 13:24.

By him therefore let us offer the sacrifice of praise,.... For temporal and spiritual mercies; particularly for sanctification, or expiation of sin, by the blood of Christ; and for heaven, the continuing city, that is to come: this sacrifice is not a proper, nor a propitiatory one, but spiritual and evangelical; it is enjoined by God, is well pleasing to him, and glorifies him; and is our reasonable service, that believe in Christ; for being made priests by him to God, and having faith in him, such are capable of offering it aright; to do which, they are under the greatest obligations: and it is to be offered up by Christ, who is the same yesterday, today, and for ever; and who has suffered without the gate, that he might sanctify the people by his blood; it is to be done in imitation of him, and by his assistance; and for him, and blessings in him; and on him, as the altar, which sanctifies the gift; and through him, as the high priest and Mediator; for, as there is no coming to God but by Christ, and all our mercies come to us through him, and our thanksgivings are only acceptable to God on his account, it must be right to offer them up by him: and that, to God continually: as the Creator and Preserver of us, in our beings; as the Father of mercies; as the Father of Christ; and as our covenant God and Father in him; since he is always bestowing mercies on us, of one kind or another; and, therefore, should be continually praised, even in times of adversity, affliction, and temptation; in the midst of reproach and persecution; even when unsettled in mind, body, and estate; since there is a continuing city to come; nor can a believer be in any state of life but he has something to be thankful for: that is, the fruit of our lips; the sacrifice of praise is so called, in allusion to the offering of the firstfruits under the law; and to distinguish it from legal sacrifices; and to show in what way and manner we are to praise God, namely, with our lips: in Hos 14:2 which is thought to be referred to here, it is, "the calves of our lips"; sacrifices of praise being instead of calves: and the apostle interprets it in great agreement with the Jewish writers; the Chaldee paraphrase explains it by , "the words of their lips": and so Jarchi, , "the words of our lips"; and Kimchi, , "the confession of our lips": and it may be observed, that there is a great nearness in "calves", and "fruit"; though perhaps rather the phrase is borrowed from Isa 57:19 where it is expressly had; the Septuagint indeed have it in Hos 14:2 & the apostle adds, for further explanation, giving thanks to his name; to the name of God; to the glory of his name; to the honour of his divine perfections; for mercies of every kind: the word signifies "a speaking together"; and may design not only the conjunction of the heart and tongue together in praise, but a social giving thanks to God by the saints, as a body together: the phrase , "the sacrifice of praise", is used by the Septuagint in Ch2 29:31. The apostle having shown that legal sacrifices were all superseded and abolished by the sacrifice of Christ, which is the design of this epistle, points out what sacrifice believers should offer up to God, under the Gospel dispensation; and the Jews themselves say, that "in future time (i.e. in the days of the Messiah) all sacrifices shall cease, but , "the sacrifice of praise" shall not cease (b).'' (b) Vajikra Rabba, sect. 9. fol. 153. 1. & sect 27. fol. 168. 4.

Those who have become acquainted with the secondary (i.e., under Christ) constitutions of' the apostles, are aware that the Lord instituted a new oblation in the new covenant, according to [the declaration of] Malachi the prophet. For, "from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;" as John also declares in the Apocalypse: "The incense is the prayers of the saints." Then again, Paul exhorts us "to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." And again, "Let us offer the sacrifice of praise, that is, the fruit of the lips." Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God "in spirit and in truth." And therefore the oblation of the Eucharist is not a carnal one, but a spiritual; and in this respect it is pure. For we make an oblation to God of the bread and the cup of blessing, giving Him thanks in that He has commanded the earth to bring forth these fruits for our nourishment. And then, when we have perfected the oblation, we invoke the Holy Spirit, that He may exhibit this sacrifice, both the bread the body of Christ, and the cup the blood of Christ, in order that the receivers of these antitypes may obtain remission of sins and life eternal. Those persons, then, who perform these oblations in remembrance of the Lord, do not fall in with Jewish views, but, performing the service after a spiritual manner, they shall be called sons of wisdom.

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name." "By Him," as by an High Priest, according to the flesh. "Giving thanks" (he says) "to His Name." Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is "with reverence and godly fear." (c. xii. 28.) For a soul in tribulations becomes desponding, and reckless. But let not us be so. See here he again says the same thing which he said before, "not forsaking the assembling of ourselves together," for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

And "by Him let us offer a sacrifice to God." Of what kind of sacrifice does he speak? "The fruit of lips giving thanks to His Name." They, the Jews, brought sheep, and calves, and gave them to the Priest: let "us" bring none of these things, but thanksgiving. This "fruit" let "our lips" put forth. "For with such sacrifices God is well pleased." Let us give such a sacrifice to Him, that He may offer it to The Father. For in no other way it is offered except through the Son, or rather also through a contrite mind. All these things are said for the weak. For that the thanks belong to the Son is evident: since otherwise, how is the honor equal? "That all men" (He says) "should honor the Son even as they honor the Father." (John v. 23.) Wherein is the honor equal? "The fruit of our lips giving thanks to His Name."

Hymn singing offered to God is of no benefit to us apart from faith in the Son. Since it was to the Hebrews he wrote, who were in the habit of honoring the Father alone, he felt he had to add “through him.”

He brought out the sacrifice of praise that is pleasing to God. To it he linked also that of doing good, which he was right to refer to as sharing.… Elsewhere the divine apostle says, “Our abundance supplies for their need so that their abundance may be for your need for a balance to be achieved.” Sharing, then, is also repayment: one person gives money, another returns a blessing, and the person in need is in the stronger position.

He calls it “doing good” in order to praise what takes place and “fellowship” because they are concerned about their fellow believers … and so with zeal they seek to meet their needs.

"for we have no lasting city here." Therefore, we must willingly choose the death for Christ; and especially because these cities are not ours, but we must seek another, the one that remains; for these are perishing. "Through him then." As for the high priest according to the flesh, let us offer up to the Father a sacrifice of praise, that is, thanksgiving. For we give thanks to the Father, as he has given his Son to sanctify us. This is for the weak. Since the grace of the Son, it is clear that the honor is equal; for he says, that all may honor the Son, just as they honor the Father. (Jn. 5:23) "that is, the fruit of lips." What then is the fruit of lips? Prayers, hymns, requests to God. For when he said, "sacrifice," let them not think that he is speaking of sacrifices made through animals, Paul explained himself. He says, I mean the sacrifices that are without blood, those made through lips, those in prayers and hymns and supplications. "that acknowledge his name." Acknowledge with the lipsHis name, that is, giving thanks knowing that He died for our sins. That is, confessing with our lips His name.

Through Him as through the High Priest according to the flesh, we offer to the Father the sacrifice of praise, that is, the Eucharist. For we thank the Father for having granted His Son for our sanctification. This too is for the sake of the weak. That the Son has grace is evident from the fact that He has equal honor with the Father. "That all," he says, "may honor the Son just as they honor the Father" (John 5:23). Thus, the Eucharist itself is "the fruit of lips that confess His name." Therefore the high priests of the Old Testament law cannot partake in this sacrifice. For those who were not at all sanctified by the Blood of Christ cannot give thanks for it, because they remain in the same unbelief. See then how he again urges them to thanksgiving, and not to murmur or to say anything bold and insolent out of faintheartedness.

Then when he says, By him then let us continually offer the sacrifice of praise to God, he presents the second conclusion, namely, that we should sacrifice upon the altar and offer certain kinds of sacrifice. For there are two kinds of sacrifice that we should offer upon Christ's altar, namely, devotion to God and mercy towards our neighbor. In regard to the first he says that the sacrifices of the Law are not to be offered: 'Sacrifice and oblation you did not desire' (Ps. 59:7); therefore, by him, i.e., by Christ, let us offer the sacrifice of praise: 'A sacrifice of praise will honor me' (Ps. 49:25). But that sacrifice of praise is called the fruit of our lips, i.e., confession with the mouth. For God is praised better by the mouth than by the killing of animals; hence he says, the fruit of lips that acknowledge his name, for this is necessary: 'With the heart we believe unto justice; but with the mouth, confession is made unto salvation' (Rom. 10:10); 'We will render the calves of our lips' (Hos 14:3); 'I created the fruit of the lips' (Is. 57:19). But this sacrifice should be offered always, i.e., continually, as there was a continual sacrifice during the Law, as it says in Numbers (chap. 28): 'I will bless the Lord at all times: his praise shall be always in my mouth' (Ps. 33:2).

Exhortations to hospitality to Strangers, Heb 13:1, Heb 13:2. Kindness to those in bonds, Heb 13:3. Concerning marriage, Heb 13:4. Against covetousness, Heb 13:5, Heb 13:6. How they should imitate their teachers, Heb 13:7, Heb 13:8. To avoid strange doctrines, Heb 13:9. Of the Jewish sin-offerings, Heb 13:10, Heb 13:11. Jesus suffered without the gate, and we should openly confess him and bear his reproach, Heb 13:12, Heb 13:13. Here we have no permanent residence; and while we live should devote ourselves to God, and live to do good, Heb 13:14-16. We should obey them that have the rule over us, Heb 13:17. The apostle exhorts them to pray for him, that he might be restored to them the sooner, Heb 13:18, Heb 13:19. Commends them to God in a very solemn prayer, Heb 13:20, Heb 13:21. Entreats them to bear the word of exhortation, mentions Timothy, and concludes with the apostolical benediction, Heb 13:22-25.

By him therefore let us offer the sacrifice of praise - He has now fulfilled all vision and prophecy, has offered the last bloody sacrifice which God will ever accept; and as he is the gift of God's love to the world, let us through him offer the sacrifice of praise to God continually, this being the substitute for all the Levitical sacrifices. The Jews allowed that, in the time of the Messiah, all sacrifices, except the sacrifice of praise, should cease. To this maxim the apostle appears to allude; and, understood in this way, his words are much more forcible. In Vayikra Rabba, sect. 9, fol. 153, and Rabbi Tanchum, fol. 55: "Rabbi Phineas, Rabbi Levi, and Rabbi Jochanan, from the authority of Rabbi Menachem of Galilee, said, In the time of the Messiah all sacrifice shall cease, except the sacrifice of praise." This was, in effect, quoting the authority of one of their own maxims, that now was the time of the Messiah; that Jesus was that Messiah; that the Jewish sacrificial system was now abolished; and that no sacrifice would now be accepted of God, except the sacrifice of praise for the gift of his Son. That is, the fruit of our lips - This expression is probably borrowed from Hos 14:2, in the version of the Septuagint, καρπον χειλεων which in the Hebrew text is פרים שפתינו parim sephatheinu, "the heifers of our lips." This may refer primarily to the sacrifices, heifers, calves, etc., which they had vowed to God; so that the calves of their lips were the sacrifices which they had promised. But how could the Septuagint translate פרים parim, calves, by καρπον, fruit? Very easily, if they had in their copy פרי peri, the mem being omitted; and thus the word would be literally fruit, and not calves. This reading, however, is not found in any of the MSS. hitherto collated.

EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25) brotherly love--a distinct special manifestation of "charity" or "love" (Pe2 1:7). The Church of Jerusalem, to which in part this Epistle was addressed, was distinguished by this grace, we know from Acts (compare Heb 6:10; Heb 10:32-34; Heb 12:12-13). continue--Charity will itself continue. See that it continue with you.

As the "altar" was mentioned in Heb 13:10, so the "sacrifices" here (compare Pe1 2:5, namely, praise and doing good, Heb 13:16). Compare Psa 119:108; Rom 12:1. By him--as the Mediator of our prayers and praises (Joh 14:13-14); not by Jewish observances (Psa 50:14, Psa 50:23; Psa 69:30-31; Psa 107:22; Psa 116:17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease." of praise--for salvation. continually--not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives. fruit of our lips-- (Isa 57:19; Hos 14:2). giving thanks--Greek, "confessing." BENGEL remarks that the Hebrew, "todah," is beautifully emphatic. It literally means "acknowledgment" or "confession." In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is genuine praise.