Sacrifices That Please God

Hebrews 13:15-16

December 30, 2001

 

As we come to the end of 2001, and embark on a new year, we might find ourselves doing some personal reflection on the habits of our lives. We are creatures of habit. I suppose that to maintain our sanity we have to be somewhat habitual in the daily routines of life. Most of these habits are good, helpful practices that allow us to function with efficiency in the face of life's demands. Surely we are wise to regularly review our habits to ensure that they honor the Lord and increase our spiritual discipline.

 

We even have our habits in worship that help us to prepare and seek the face of the Lord. And so did our first century friends. Having been raised for the most part under the strict teaching of Judaism, and the worship of God through the Levitical sacrificial system, these brethren habitually worshiped through the rituals prescribed in the Mosaic Law. But in Christ, all of this changed! They struggled with the radical nature of the gospel of Christ, and its effects upon every detail of life-especially their worship. So how were they to worship God if the sacrificial system was eliminated? As Christians, they were now the priests who would offer different kinds of sacrifices to God.

 

Under the Mosaic covenant, the priesthood belonged to the tribe of Levi, with the offering of sacrifices given specifically to Aaron's family. But when Jesus Christ "suffered outside the gate" to sanctify his people through the shedding of his blood at the cross, the need for the Levitical priesthood ended. New priests were immediately installed: all those whom Christ has redeemed through his sacrificial death. Peter declared, "You also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.... But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light" (I Pet 2:5, 9). When John opened the Revelation with a doxology, he declared, "To Him who loves us and released us from our sins by His blood-and He has made us to be a kingdom, priests to His God and Father-to Him be the glory and the dominion forever and ever. Amen" (1:5-6). And in John's glimpse into heaven, seeing the exalted Lamb of God, he heard the creation and the redeemed intoning, "You have made them to be a kingdom and priests to our God" (Rev 5:10).

 

Here is the point that we must see: the death of Christ on the cross has made radical changes to the worship of God by His people. No longer is there need for animal sacrifices and the incense offerings. The temple and its altar are no longer necessary. Instead, Christians have become priests offering sacrifices of worship and works to the pleasure of God. You have a new occupation as a Christian: you are priests! So how are you doing as priests? Better yet, what are you to be doing as priests? Our text will help us understand the sacrifices we are to offer that pleases God.

 

I.  The sacrifice of worship

 

We must understand that when we speak of sacrifices offered by "Christian priests" in the New Testament sense, we are not referring to anything done for the purpose of merit or expiation. We do not offer sacrifices so that God will accept us or forgive us or show us favor. Rather, we offer sacrifices because God has already accepted us in Christ, forgiven us through Christ, and granted us favor by the grace of Christ. Our sacrifices are a response to God's initiative in saving us. Christian sacrifices demonstrate the overflow of heart and life expressing itself in humble gratitude to God.

 

While modern Christians tend to shrink back from the idea of being sacrificial, early believers understood the terminology quite well. Sacrifices were part of every religion. Only the character and extent of those sacrifices changed from one religion to another. New believers in the first century expected to offer sacrifices. The shock for them was the complete change of the sacrificial system, from one that was patently external focusing upon animals, blood, and fire, to one that continues to be internal with the focus being upon worship and good works. A devotee could mindlessly present an animal sacrifice to a priest, and offer a series of ritual prayers. But New Testament sacrifices are radically different. The believer is the priest, and the sacrifices cannot be offered mindlessly or routinely. This is clearly evident as we give attention to the sacrifice of worship.

 

1. The way to worship

 

Our translation (NASB) brings out the emphasis of the Greek text as to the way of worship: "Through Him then [therefore], let us continually offer up a sacrifice of praise to God." The agency of the believer's worship, the means to approach God as his priests is continually "through Him"-Jesus Christ. The "then" or 'therefore' as it might be translated, draws a conclusion and presents an application. The conclusion is based upon the whole argument presented in this epistle of the sufficiency of Jesus Christ alone to bring us near to God through his work as Mediator (High Priest), and the offering of himself as the atoning sacrifice for our sins. "Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate," [i.e., He being the substance, suffered outside the gates of Jerusalem and the confines of the camp of Israel like the animal sacrifices that were shadows of what was to come-13:11-12].

 

Do we forget this reality when we seek to worship the Lord? It is through the mediatorial role of Jesus Christ, suffering on our behalf at the cross, that we can offer our praises to God in worship. We are not accepted because we are able to present the right turn of phrase in worship. Nor do we find favor because our voice happens to be of exceptional, pleasing quality in singing hymns. Nor are we accepted by God because we follow a particularly liturgy or pattern in worship. Nor are we admitted into God's presence simply because we depend upon biblically based content for our worship. Our acceptance-now and forevermore-is through Jesus Christ!

 

This means that every time we consider offering our praises to God, we must do so with a consciousness of the sacrifice of Jesus Christ offered on our behalf. We are to live in light of the cross-and we are to worship in light of the cross. Our "confidence to enter the holy place" is "by the blood of Jesus," and our continuing access is because "we have a great priest over the house of God" so that we can draw near to Him (Heb 10:19-22). Dependence upon Christ alone opens the gates of heaven to accept our worship. His sacrifice and continual intercession for us makes our worship worthy of the honor due to our great God.

 

2. The manner of worship

 

Having become conscious of approaching God through Jesus Christ, what are we to do in our worship? This is where the twin pillars of the Reformation, Martin Luther and John Calvin, disagreed. They stood together in their objections to the Roman Mass' continual sacrifice of Christ, since He "offered one sacrifice for sins for all time" (10:12). They also stood against the Catholic views of priesthood in favor of believers' priesthood, and rejected the idea of "saints" serving as mediators. And they both stood for "the primacy of preaching the Word of God both to offset the abuses which had encrusted the Sacrament of Holy Communion and to declare what was the true will of God in the matter," according to Horton Davies [The Worship of the English Puritans, 13-14]. But then they parted ways. Luther considered anything not specifically forbidden in Scripture to be allowed in worship, while Calvin insisted that only what God ordained in Scripture be permitted in worship.

 

For centuries, Baptists have followed the position of Calvin in favor of Scripture dictating worship and church life (known as the "regulative principle"), though in recent years it seems that the "anything-goes-unless-condemned" approach has become the norm. I believe that Scripture stands squarely in favor of Calvin's interpretation of the life of worship. Let Scripture dictate the manner of worship, and within it will be plenty of room for variation and creativity. For we must remember that worship has a focus upon the glory of God not the satisfaction of sinful men. With this in mind, our text offers fine help in our worship.

 

First, worship ought to be continual. "Let us continually offer up a sacrifice of praise to God." This stands in sharp contrast to the prescribed ritual of animal sacrifices that were offered at set times in Israel's congregational life. On certain times of the calendar, the worshiper could approach God through his sacrifices, but when the way to God was opened through the death of Christ, then every setting and every moment becomes an opportunity of worship. Leon Morris adds, "In systems like Judaism sacrifices were offered at set times, but for Christians praise goes up all the time. Since a loving God is working out his purposes all the time, there are no circumstances in which praise should not be offered (cf. I Thess 5:18)" [EBC, 151]. So let us think outside the box in terms of when we worship, turning even mundane settings into times of worship.

 

Second, worship should consist in praise. "Let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name" or "a sacrifice consisting in praise" [Morris, 151]. Offering sacrifices in the temple was a visible, demonstrative act of worship toward God. Offering up sacrifices of praise to God is no less demonstrative! Praise is vocal in which the believer looses the moorings of his inhibitions and lifts his voice in honor and adoration unto the Lord. Charles Haddon Spurgeon had a wonderful section upon this thought in an 1888 sermon on this text:

So then, we are to utter the praises of God, and it is not sufficient to feel adoring emotions. The priesthood of believers requires them to praise God with their lips. Should we not sing a great deal more than we do? Psalms and hymns and spiritual songs should abound in our homes. It is our duty to sing as much as possible; we should praise as much as we pray. "I have no voice!" saith one. Cultivate it till you have. "But mine is a cracked voice!" Ah, well! It may be cracked to human ears, and yet be melodious unto God. To him the music lies in the heart, not in the sound. Praise the Lord with song and psalm. Some few godly men whom I have known have gone about the fields and along the roads humming sacred songs continually. These are the troubadours and minstrels of our King. Happy profession! May more of us become such birds of Paradise! Hear how the ungodly world pours out its mirth! Ofttimes their song is so silly as to be utterly devoid of meaning [what if Mr. Spurgeon could hear some of today's music?]. Are they not ashamed? Then let us not be ashamed. Children of God, sing the songs of Zion, and let your hearts be joyful before your King [MTP, vol. 34, 569].

Third, worship contains confession to the Lord: "that is, the fruit of lips that give thanks to His name." While thanksgiving is certainly part of our worship, the translation is more literally, 'that is, fruit of lips confessing to His name'. Confession means, "to say the same thing as." In this case, our confession is in agreement with the revelation of God concerning himself and all of his work. While those offering animal sacrifices depended upon a beast as the expression of his worship, New Testament believers offer glad confessions of God's own revelation of himself. To help us with this, we must read, study, and meditate upon the Word of God. Scripture intake ought to inevitably lead to worship! For as we think upon how God has revealed himself in terms of his nature, being, and attributes, we have an endless source of praise. Add to this his decrees, works of providence, and the whole work of redemption, and you will never lack for substance to offer in praise and worship to the Lord!

 

3. The object of worship

 

The little phrase, "to His name," helps us to maintain focus upon the Lord as the object of our worship. "Name" represents the whole being of God. It is not an extension of God apart from his nature and being, but God himself that is worshiped in all of the wonder of his triunity. Ralph P. Martin expressed it well, "For worship takes on its authentic meaning when God is at its heart, and our self-centered interests and fussy concerns are kept under proper control" [The Worship of God (Eerdmans, 1982), 174].

 

"To His name" reminds us of both the solemnity and wonder involved in worship. No less solemn than a Jewish worshiper offering his sacrifice in the temple, we are to offer the rich praises of our lips unto our God. Filled with awe, wonder, and passionate love for him, we are to express the depths of our souls in heart-throbbing worship unto God. He is our focus, the transcendent, all-together holy, righteous, glorious Creator of the universe! We must not be trite, flippant, or careless in worship. Do you remember the careless way that Nadab and Abihu, sons of Aaron, offered their incense upon the altar in the tabernacle? Their man-centered, careless approach to God cost them their lives in an instant.

 

Mr. Spurgeon helps us see the practical issues involved in worshiping the Lord:

Admire the Father-think much of his love; acquaint yourself with his perfections. Admire the Son of God, the altogether lovely One; and as you mark his gentleness, self-denial, love, and grace, suffer your heart to be wholly enamoured of him. Admire the patience and condescension of the Holy Ghost, that he should visit you, and dwell in you, and bear with you. It cannot be difficult to the sanctified and instructed heart to be filled with a great admiration of the Lord God. This is the raw material of praise [572].


II. The sacrifice of works

 

Worship has an uncanny way of leading to works. Both are part of the priestly sacrifices characteristic of the redeemed of the Lord. "And do not neglect doing good and sharing, for with such sacrifices God is pleased." Again, the same term, "sacrifices," is used to refer to both worship and works. Both are offered unto the Lord as the new occupation of Christian priests.

 

1. The nature of works

 

The type of works referred to, "doing good and sharing," always follow genuine faith. And yet we must engage in them conscientiously. Thus we have the present imperative, "do not neglect," or do not forget "doing good and sharing." Neglect comes when we become so busy in taking care of ourselves that we forget that our priestly work has a horizontal dimension too. Ancient Jews had reminders about them to participate in the regular sacrifices. Sabbaths stringently observed, and regular holy days, kept them focused on offering their sacrifices. But becoming a Christians means an end to animal sacrifices but not an end to sacrifices. Just as Jews became so absorbed in the external rituals of Judaism so that they neglected justice, kindness, and humility (Micah 6:8), we too can give great attention to our inner life while neglecting the accompanying works of service. So the reminder comes to make sure that we do not neglect the practical issues of doing good and sharing.

 

So what does he have in mind by "doing good and sharing"? The first is an uncommon term but has a very common meaning. It calls attention to actions of service or acts of kindness. It means that as Christians you look for those opportunities to be able to do good deeds to others as an expression of worship to the Lord. There are endless ways to fulfill this command. We can make a visit to a sick person or a shut-in; prepare a meal for a family that needs the encouragement; show hospitality; help out in the preschool department; teach a class; serve as a substitute teacher; keep the children of a young couple so that they can go out; have a youth fellowship or bible study in your home; help the congregation in worship by singing in the choir or playing hand-bells; sit down and carry on a conversation with someone you do not know; write a note of encouragement to someone.

 

The second term, "sharing," is the very common term, koinonias, often translated as fellowship or having in common. The word is used by Paul in Romans 15:26 and translated as "contribution" and in II Corinthians 8:4 as "participation" in giving, and later in 9:13 as "contribution." This seems to be the emphasis in our text, that of faithfulness in giving. Believers are not to neglect taking action in doing good deeds toward others and participating with other Christians in giving. We must always think of our giving as part of worship. That's one reason we put our emphasis on giving your offering during the worship service so that you do not lose sight of this. I might add that when we are stingy or chintzy in our giving we have failed to see the whole spirit of Christian sacrifice in worship of which our text speaks. We know that giving can entail money, material possessions, time, energies, and friendships. Perhaps we should amplify this in a general way as "generosity of all sorts."

 

Evidently in the midst of persecution and difficulties, these first century brethren had grown slack in this area of Christian sacrifice, so our writer exhorts them to not continue in such neglect. They were to be conscious of one another, and find ways to help the body of Christ through acts of sacrifice to the glory of God.

 

I'm encouraged every week by the "doing good and sharing" that I observe in the body. It has an added effect of spurring me on to do the same, and it gives me much cause to offer thanks to the Lord for you. Such actions affect the whole atmosphere of worship around the church, and it also enhances the corporate witness of the gospel in the community.

 

2. The character of works

 

The writer says of these actions of good deeds and faithfulness in giving, " For with such sacrifices God is pleased." Evidently, the Lord receives them with much satisfaction. Divine pleasure is found when those whom he has redeemed are mirroring the same generosity, kindness, and faithfulness found in him. We are to be "doing good and sharing" because that looks like the Lord, who continually does good and gives to us. Should his children not resemble him in such outward manifestations of divine goodness? "God is pleased" by this kind of action, he receives it as acts of worship to his name.

 

The Puritan pastor, William Bates, had a charming way of expressing this. "Acts of charity are so many oblations to the Deity." And he adds, "Men are but the altars upon which we lay our presents: God receives them, as if immediately offered to his majesty, and consumed to his honour" [The Complete Works of William Bates, (Sprinkle Publications, reprinted 1990), vol. I, 411]. Our service and giving ultimately express our devotion and admiration of the Lord. Having been in his presence in worship, we consciously desire to follow after him in relationship to others. So we join the Lord in "doing good and sharing," for he finds such sacrifices to be a pleasure.

 

Conclusion

 

Christianity is chiefly relational rather than ritual. Many religions have the outward observances of rituals that never affect the heart in devotion to God and service to man. But the gospel is different, radically different. A heart changed by the power of God through faith in the crucified and risen Christ, leads the believer into new realms of sacrifice in worship and works. As we approach a new year, may the Lord grant to us a renewed passion for worship and zeal in service to the glory of our God.

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way and you do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be explicitly approved by South Woods Baptist Church.

Please include the following statement on any distributed copy:

Copyright South Woods Baptist Church. Website: www.southwoodsbc.org. Used by permission as granted on web site. Questions, comments, and suggestions about our site can be sent here.