Digging Deeper: The Sacrifice of Thanksgiving

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 7 min., 27 sec.

Did you know that the Bible refers to thanksgiving as a sacrifice?

This week, Americans will once again observe their national Thanksgiving Day. Canadians observed a similar day in October. This year, due to the COVID-19 pandemic, many people are restricting the size of their gatherings. Nonetheless, despite the hardships we have faced this year, we all have much for which to thank God. Non-believers may discuss during the meal what they are thankful for. By contrast, not only should Christians itemize things for which we are grateful, but more importantly, they need to thank the One who has provided such blessings. This Digging Deeper explores one biblical aspect of this timely topic for the holiday.

Our highlight verse is: “I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD” (Psalm 116:17 KJV). Here the psalmist resolves future worship of God. Dake’s Annotated Reference Bible notes that this verse is one of:

Seven Vows Of David In Psalm 116

1. I will love the Lord (Psalm 116:1).

2. I will call upon Him as long as I live (Psalm 116:2).

3. I will walk before the Lord in the land of the living (Psalm 116:9).

4. I will take the cup of salvation and call upon the name of the Lord (Psalm 116:13).

5. I will pay my vows to the Lord in public (Psalm 116:14; 116:18).

6. I will offer to the Lord the sacrifice of thanksgiving (Psalm 116:17).

7. I will call upon the name of the Lord (Psalm 116:17). (Bible Analyzer 5.4.1.22)

Parallel verses to Psalm 116:17 are:

“And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing” (Psalm 107:22 KJV);

“But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD” (John 2:9 KJV).

Others verses describe the associated sacrifice of praise during God’s promised restoration of His nation and amplified by the New Testament:

“Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast,  (11)  The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD” Jeremiah 33:10-11 KJV; 

“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.  (16)  But to do good and to communicate forget not: for with such sacrifices God is well pleased” Hebrews 13:15-16 KJV. 

These verses declare thanksgiving and praise as sacrifices. However, animal sacrifices are not always intended in these descriptions. First, let us discover its historical background and then search for principles we can apply as Christians. Concerning ceremonial sacrifices offered at the Tabernacle and Temple, The Cambridge Bible for Schools and Colleges in its note on Leviticus 7:11-12 explains that thanksgiving offerings were one of three kinds of peace offerings: “For thanksgiving (Leviticus 7:12), to commemorate deliverance from sickness or danger. In Psalms 107, after mentioning perils out of which the Lord delivers man, the Psalmist says ‘let them offer the sacrifices of thanksgiving’ (Leviticus 7:22)” (e-Sword 12.2).

Sacrifices don’t have to be physical

Dake’s Annotated Reference Bible note on Psalm 116:17 explains how the term sacrifices is used in the Old Testament:

Sacrifices are often distinguished from burnt offerings, though burnt offerings were also sacrifices (Exodus 20:24; Leviticus 1:3-17). Sacrifices were not all burnt offerings; some were poured out and others eaten. Anything offered to God is a sacrifice: firstborn sons (Exodus 13:15); praise (Psalm 107:22; Psalm 116:17; Hebrews 13:15); a broken and contrite heart and spirit (Psalm 51:17); the offering of Christ on the cross (1 Corinthians 5:7); and many other kinds as well. (Bible Analyzer 5.4.1.22)

The sacrifice of thanksgiving was not always a physical offering on the altar. Some sources note that it was a public acknowledgment denoting worship or adoration of the Great God. The Pulpit Commentary, edited by H. D. M. Spence and Joseph S. Exell, for Psalm 116:17 notes that the psalmist’s reference here is scarcely “…an actual sacrifice. Rather, simple thanksgiving, which, from a sincere heart, is the best sacrifice (see Psalm 50:14 and Hosea 14:2)” (e-Sword 12.2). It then offers this explanation: “Religion is not acts, but it can express itself in acts. Religion is heart-feeling. It is the devotion of a man’s self to God. Formal sacrifices are but the representation of the spiritual sacrifices for which God calls; and their value depends on the spiritual sacrifice being offered through them. ‘They that worship the Father must worship him in spirit and in truth'” (Ibid.).

“Worship Him in spirit…”

From this, we learn there are spiritual sacrifices. The Bible describes several spiritual sacrifices that Christians should offer, as itemized by R.A. Torrey’s New Topical Textbook:

  • Prayer (Psalm 141:2)
  • Thanksgiving (Psalm 27:6; 107:22; 116:17; Hebrews 13:15)
  • Devotedness (Romans 12:1; Philippians 2:17)
  • Benevolence (Philippians 4:18; Hebrews 13:16)
  • Righteousness (Psalm 4:5; 51:19)
  • A broken spirit (Psalm 51:17)
  • Martyrdom (Philippians 2:7; 2 Timothy 4:6) (e-Sword 12.2).

The Thompson Chain Reference Bible lists verses showing that God would rather have sincere praise and thanks from obedient lives than thousands of animal sacrifices: “1 Samuel 15:22; Psalm 40:6; 51:16, 17; Isaiah 1:11; Hosea 6:6; Matthews 9:13;12:7; Hebrews 9:9” (e-Sword 12.2).

Hymns of Thanksgiving

Believers do publicly praise God on Thanksgiving Day when someone leads in prayer as a family gathers around the table before they begin to eat. Our American tradition has biblical roots to the ancient Israelites. Some feasters add Bible reading before the prayer. There are numerous thanksgiving psalms in our Bible, including several in Psalms 107-150, considered Book 5 of the 5 books of the Psalms. Bob Utley’s You Can Understand the Bible offers this set of “…hymns of thanksgiving, 9-10; 11; 16; 30; 32; 34; 92; 116; 138…” (e-Sword 12.2). Some people read one of these psalms before their Thanksgiving prayer. Psalm 100 is one this writer has customarily read for several years.

The Bridgeway Bible Dictionary in its article on Thanksgiving explains the occasions when God’s people should give thanks to our Great God:

The lives of God’s people are to be characterized by the offering of thanksgiving to God always, for everything, and in all circumstances (Eph 5:19-20; Phi 4:6; 1Th 5:18). They are to give thanks for blessings, spiritual and physical (Col 1:12; 1Ti 4:3-4), in their own lives and in the lives of others (Act 28:15; 2Th 1:3; 2:13). Thanksgiving is part of praise, prayer and worship (Psa 95:1-7; 116:17; Col 4:2; Rev 7:12; 11:17). (Bible Analyzer 5.4.1.22) 

Through this brief study, we have learned that there are several ways to offer sacrifice to God. No longer do Christians travel to the Tabernacle or Temple to offer physical thanksgiving or praise sacrifices to God. However, the Scriptures provided in this study declare there are spiritual sacrifices even more important to God. God desires such praise and thanksgiving. The King James Bible Commentary provides a fitting summation of the lesson from Psalm 116:17: “This is not an actual sacrifice, but rather a heart filled with grateful praise to which is given voice” (Thomas Nelson Publishers, 2005, p. 642).

Despite the difficult year the world has endured, Christians have much for which to be thankful. Count Your Blessings has been a popular hymn over the decades. It encourages us to “name them one by one.” If we begin to do so, we would soon realize how large a list of blessings we can thank God for this Thanksgiving Day. Let us offer Him the “sacrifice of thanksgiving” that is well-pleasing.

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

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Digging Deeper: Jeremiah’s Rescuer

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 7 min.

Did you know that the prophet Jeremiah was thrown into a dungeon but was rescued by an Ethiopian eunuch?

Because Jeremiah faithfully prophesied the Babylonian captivity of the House of Judah and Jerusalem in 587/586 BC and urged surrender to the enemy forces, he was declared a traitor by his countrymen and punished.  In my daily Bible reading not long ago I revisited this story, sparking an idea for this Digging Deeper. Regular readers of this column may remember my article, “A Lesson from the Ethiopian Eunuch,” from the Book of Acts. Today’s Old Testament story will add the second of these two Ethiopian eunuchs who displayed more spiritual sense and faithfulness than most Jews of their time.

“…Ethiopia shall soon stretch out her hands unto God”

The scriptural references for this story are Jeremiah 38:7-13 and Jeremiah 39:16-18. As I checked a cross-reference from the story of the Ethiopian eunuch in Acts 8, I was drawn to a particular prophecy from the Book of Psalms: “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God (Psalm 68:31 KJV)”. These two stories portray the active response by Ethiopian Gentiles to the God of Israel. These Africans recognized the superiority of Israel’s God and wanted to loyally serve Him. The Old Testament makes plain that God intended His salvation message to reach non-Israelite peoples. These two Ethiopians, separated by several centuries, displayed courageous responsiveness that many of God’s elect nation did not.

Servant of the King

During the Babylonian siege of the House of Judah, the Jewish king, Zedekiah, acquiesced to some of his princes who requested that Jeremiah be cast into a dungeon (probably a cistern) for his pointed preaching (Jeremiah 38:1-6). The ESV Study Bible comments that “Cisterns were dug out of rock, had a small opening, and spread out at the bottom. Escape from such a place was virtually impossible, so perhaps only notorious prisoners were put there…(Tecarta Bible App)”. Because of the prolonged siege, the cistern may have had only mire (mud) and not water. Being left there with no food would induce Jeremiah’s slow, filthy death. Recognizing the threat to the prophet’s life, an Ethiopian eunuch came to the rescue (Jeremiah 38:7-9). This man’s name was Ebed-melech, which means “servant of the king.” The Expository Notes of Dr. [Thomas L.] Constable defines his origin: “He happened to be an Ethiopian or Cushite (from modern-day southern Egypt, northeastern Sudan, Eritrea, and northern Ethiopia) (e-Sword 12.2)”.

Ebed-melech is described as a eunuch. Most likely, this meant that he was an emasculated man who was placed in charge of the king’s harem, ensuring that he would not stealthily beget the heir to the throne. This extreme measure preserved royal bloodlines. The word later evolved in common usage to refer to a high court official (chamberlain), whether or not the man had been physically altered. Even into fairly modern times, this practice of castration of servants was common in royal courts. Notice this comment from The Jamieson, Fausset, and Brown Commentary: “The eunuchs over harems in the present day are mostly from Nubia or Abyssinia (e-Sword 12.2)”.  Physically mutilated men were forbidden from entering into the congregation of Israel (Deuteronomy 23:1). As a result, Ebed-melech served the king as his slave with a courtly position but was not a full Jewish convert. This office gave him frequent access to the king himself, enabling him to appeal to King Zedekiah for Jeremiah’s life (Jeremiah 38:8-9).

Who was Ebed-Melech?

The Pulpit Commentary, edited by H. D. M. Spence, D.D. and Joseph S. Exell, M.A. characterizes this man who came to Jeremiah’s rescue as

“(1) An alien. A negro, and not a Jew, and one from his office disqualified from participating in the benefits of the covenant. It is the more remarkable that none of Jeremiah’s countrymen interposed.

(2) A servant of a vicious king. The establishments of such princes are usually stamped with the same character, and their members are but the creatures of their masters. There is something doubly unlooked for, therefore, in such an advocate and friend. It is like a salutation from one of ‘Caesar’s household.’ [in the time of Paul in Rome]

(3) It is also probable that he was one called out by the occasion. No mention of him is made either before or after.” (e-Sword 12.2)

As a castrated male, Ebed-melech had no hope of becoming a Jewish proselyte to the Israelite faith. However, Ebed-melech had more spiritual sense than most native Jews during this tragic period. He recognized the injustice shown to one of God’s faithful prophets and was moved with compassion for Jeremiah. The Preacher’s Complete Homiletical Commentary, edited by Joseph S. Exell, explains that this Ethiopian eunuch was:

“1. Deeply affected by the miseries of God’s servant (Jeremiah 38:7). To hear of what was done troubled him. He had ‘a heart at leisure for itself to soothe and sympathise.’

2. Impelled by pity to attempt his help (Jeremiah 38:8). Not passive sympathy only; he set himself to aid his deliverance. ‘A little help is worth a deal of pity.’

3. Saw the wickedness of the cruelty shown to Jeremiah (Jeremiah 38:9). The inhumanity was shocking to his kind nature; but the sin of it was equally evident, for abuse of God’s messenger was defiance of God!

4. Dealt very tenderly with him in rescuing him (Jeremiah 38:12). His gentleness is touching. He realised how sick and weak the prophet must be through the horrors of his imprisonment, and from being deprived of food. A tender heart makes the hand gentle.” (e-Sword 12.2)

An Unexpected Friend

Robert Hawker’s Poor Man’s Commentary explains the significance of this act: “See how the Lord raiseth instruments, from the most unexpected quarters, for the deliverance of his people. Here was a stranger, and a Gentile, prompted to fly to the rescue of one of the Lord’s prophets, when all the people of the land were consenting to his death (e-Sword 12.2)”. This story portrays how impious and uncivil were most of the national and religious leaders of the House of Judah before its captivity to Babylon. Fausset’s Bible Dictionary draws out a lesson for us: “Often God raises friends to His people from quarters from whence least they could expect it. Ebedmelech’s courageous interference in Jeremiah’s behalf, at a time when he might naturally fear the wrath of the princes to which even the king had to yield (Jeremiah 38:4-13; 39:16-18), brought deliverance not only to the prophet, but ultimately to himself as his reward from God (e-Sword 12.1).” Jeremiah was rescued from the dungeon because of the efforts of this merciful and brave Gentile (Jeremiah 38:10-13). For his faithfulness to Jeremiah, God protected Ebed-melech when the city of Jerusalem finally fell to the Babylonians, during which time thousands of Jews perished (Jeremiah 39:16-18). Ebed-melech had put his trust in the God of Israel (Jeremiah 39:18).

Matthew Henry’s Commentary on the Entire Bible summarizes the character of this faithful African: “Christ found more faith among Gentiles than among Jews. Ebed-melech lived in a wicked court and in a very corrupt degenerate age, and yet had a great sense both of equity and piety. God has his remnant in all places, among all sorts. There were saints even in Caesar’s household (e-Sword 12.2)”. Israelite genetics do not matter to God as much as responsive, faithful, and obedient hearts of those who desire to serve him. These two Ethiopians longed to serve the God of Israel as best they could. They were not granted all the privileges of God’s nation but they possessed the kind of responsive faith that God treasures. What a touching lesson may be drawn from this little-known story for believers of all nationalities today!

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

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Digging Deeper: The Bond of Peace

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 6 min.

Did you know Christ realized that, even though He commanded the Church of God to be peacemakers, this ideal would be difficult to fully achieve since it had the potential to break down into bitter disputes?

If anyone knows the nature of human beings it is Christ, who is our Creator (Ephesians 3:9; Colossians 1:16). Even though He granted believers the powerful Holy Spirit of love and unity, He realized that fully meeting that standard would be difficult to attain at times. Nonetheless, He commands His followers to strive continually for the peace that passes understanding (Philippians 4:7). This Digging Deeper will explore this vital topic to remind Christians of one of our ultimate goals in the universal body of Christ, especially while we live at a time of global disunity, partisanship, and chaos.

Our primary text for consideration reads: “I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1-3 KJV). The cohesion that should hold together Christians as they unitedly preach the gospel is called a “bond.” The phrase “the bond of peace” can be understood in a couple of ways. Ethelbert Bullinger presents what he considers the most likely position in his Figures of Speech Used in the Bible: this phrase is a figure of speech called a genitive of apposition: “‘The bond of peace’: i.e., the bond, which is peace.'” (Bible Analyzer 5.4.1.22). In other words, the bond consists of peace. A Popular Commentary on the New Testament edited by Philip Schaff elaborates further: “’ Peace’ is the result of peace with God, and, binding Christians together, it is ‘a condition and symbol of that inner unity wrought by the indwelling Spirit of God’ (Alford). Hence an outward unity, which does not bind Christians in peace, can scarcely be ‘the unity of the Spirit'” (e-Sword 12.1). This unity results from Christ, who is our peace, bringing together Jews and Gentiles into one united body (Ephesians 2:13-14). Peaceable relations between believers continue to hold them together.

Bonds and Ligaments

The Websters Unabridged Dictionary, 1913 defines a bond as: “1. That which binds, ties, fastens, or confines, or by which anything is fastened or bound, as a cord, chain, etc.; a band; a ligament; a shackle or a manacle” (Bible Analyzer 5.4.1.22). Thayer’s Greek Definitions defines the Greek word (sundesmos) translated “bond” much the same way (e-Sword 12.1). Significantly, bond is compared to the ligaments that hold together parts of the human body. Christ likens his church to His body in the Book of Ephesians.

Peace of Believers

A couple of ways the English word peace is defined by Webster’s 1828 Dictionary are:

1. In a general sense, a state of quiet or tranquillity; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind…

5. Freedom from agitation or disturbance by the passions, as from fear, terror, anger, anxiety or the like; quietness of mind; tranquillity; calmness; quiet of conscience (e-Sword 12.1). Once again, the English translation agrees closely with the meaning of the Greek word (eirene) here (e-Sword 12.1).

Martin Manser in his Dictionary of Bible Themes defines peace as: “The state of harmony that is available to believers through having a right relationship with God and others and is especially associated with the presence of the Holy Spirit” (Bible Analyzer 5.4.1.22). He next explains peace experienced among believers: “Peace is the birthright of every believer in all circumstances. It is found only in God and is maintained through having a close relationship with him” (Ibid.). Finally, he defines what destroys peace among humans: “Because of human sinfulness, God’s provision of peace is always under threat. Scripture shows that this breaking of peace has implications for the whole of creation” (Ibid.). The bond of peace is an on-going project, not only among humans in general but among believers in their congregations as well. Christians must ever be on guard for that which they might do or say that assaults this bond of peace.

Maintaining the Bond

The Seventh-day Adventist Bible Commentary, Vol 6 comments that in Ephesians 4:1-2 Paul enumerated the virtues to be exercised to maintain the bond of peace: to walk worthy of our vocation with all lowliness, meekness, longsuffering and forbearing one another in love. Following his admonition to keep the unity in the bond of peace, he lists seven particulars of which this unity is comprised (Ephesians 4:4-6):

  1. one body
  2. one spirit
  3. one hope of our calling
  4. one Lord
  5. one faith
  6. one baptism
  7. one God and Father of all (Review and Herald Publishing Association, 1980, p. 1021).

Peace is an aspect of God’s nature. He is referred to in Scripture as “the God of peace” (Romans 15:33;16:20; 2 Corinthians13:11; Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20). Christians who serve the God of peace and the Lord Jesus Christ must actively preserve this precious bond among themselves. The Devil delights in and promotes strife and contention among God’s people. He is the great divider, not an uniter (except in rebellion against God).

Other notable Bible verses relating to the bond of peace include:

  • Depart from evil, and do good; seek peace, and pursue it (Psalm 34:14 KJV).
  • Blessed are the peacemakers: for they shall be called the children of God (Matthew 5:9 KJV).
  • If it be possible, as much as lieth in you, live peaceably with all men (Romans 12:18 KJV).
  • For God is not the author of confusion, but of peace, as in all churches of the saints (1 Corinthians 14:33 KJV).

The Expository Notes of Dr. [Thomas L.] Constable provides us a fitting citation to conclude our short study on this essential Christian virtue: “Christians must preserve the unity between believers that God has created in the church. Paul viewed peace as what keeps potential factions together. He had in mind peace between all kinds of diverse groups in the church, the most basic being Jews and Gentiles” (e-Sword 12.1). Christians’ goal is to live up to the peace that Christ has already afforded them. They must recognize that He has offered this same peace to every true believer through activating God’s spirit within them. Remembering this responsibility tempers our tempers and promotes patience, understanding, forgiveness, and love as we endeavor  “… to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3 KJV).

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

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