Irenaeus : 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. — Fragments from the Lost Writings of Irenaeus John Chrysostom : "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. — Homily on Hebrews 33 John Chrysostom : 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." — Homily on Hebrews 33 Theodore of Mopsuestia : 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. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 13.16 Theodoret of Cyrus : 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." — INTERPRETATION OF Hebrews 13 Theodoret of Cyrus : 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. — INTERPRETATION OF Hebrews 13