Reference: Sacrifice
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An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn. But after Moses this was, among the Jews, confined to the family of Aaron.
There was but one place appointed in the law for the offering of sacrifices by the Jews. It was around the one altar of the only true God in the tabernacle, and afterwards in the temple, that all his people were to unite in his worship, Le 17:4,9; De 12:5-18. On some special occasions, however, kings, prophets, and judges sacrificed elsewhere, Jg 2:5; 6:26; 13:16; 1Sa 7:17; 1Ki 3:2-3; 18:33. The Jews were taught to cherish the greatest horror of human sacrifices, as heathenish and revolting, Le 20:2; De 12:31; Ps 106:37; Isa 66:3; Eze 20:31.
The Hebrews had three kinds of sacrifices:
1. The burnt-offering or holocaust, in which the whole victim was consumed, without any reserve to the person who gave the victim, or to the priest who killed and sacrificed it, except that the priest had the skin; for before the victims were offered to the Lord, their skins were flayed off, and their feet and entrails were washed, Le 1; 7:8. Every burnt offering contained an acknowledgment of general guilt, and a typical expiation of it. The burning of the whole victim on the altar signified, on the part of the offerer, the entireness of his devotion of himself and all his substance to God; and, on the part of the victim, the completeness of the expiation.
2. The sin offering, of which the trespass offering may be regarded as a variety. This differed from the burnt-offering in that it always had respect to particular offences against law either moral through ignorance, or at least not in a presumptuous spirit. No part of it returned to him who had given it, but the sacrificing priest had a share of it, Le 4-6; 7:1-10.
3. Peace-offerings: these were offered in the fulfillment of vows, to return thanks to God for benefits, (thank-offerings,) or to satisfy private devotion, (freewill-offerings.) The Israelites accordingly offered these when they chose, no law obliging them to it, and they were free to choose among such animals as were allowed in sacrifice, Le 3; 7:11-34. The law only required that the victim should be without blemish. He who presented it came to the door of the tabernacle, put his hand on the head of the victim, and killed it. The priest poured out the blood about the altar of burnt-sacrifices: he burnt on the fire of the altar the fat of the lower belly, that which covers the kidneys, the liver, and the bowels. And if it were a lamb, or a ram, he added to it the rump of the animal, which in that country is very fat. Before these things were committed to the fire of the altar, the priest put them into the hands of the offerer, then made him lift them up on high, and wave them toward the four quarters of the world, the priest supporting and direction his hands. The breast and the right shoulder of the sacrifice belonged to the priest that performed the service; and it appears that both of them were put into the hands of him who offered them, though Moses mentions only the breast of the animal. After this, all the rest of the sacrifice belonged to him who presented it, and he might eat it with his family and friends at his pleasure, Le 8:31. The peace offering signified expiation of sin, and thus reconciliation with God, and holy communion with him and with his people.
The sacrifices of offerings of meal or liquors, which were offered for sin, were in favor of the poorer sort, who could not afford to sacrifice an ox or goat or sheep, Le 5:10-13. They contented themselves with offering meal or flour, sprinkled with oil, with spice (or frankincense) over it. And the priest, taking a handful of this flour, with all the frankincense, sprinkled them on the fire of the altar; and all the rest of the flour was his own: he was to eat it without leaven in the tabernacle, and none but priests were to partake of it. As to other offerings, fruits, wine, meal, wafers, or cakes, or any thing else, the priest always cast a part on the altar; the rest belonged to him and the other priests. These offerings were always accompanied with salt and wine, but were without leaven, Le 2.
Offerings, in which they set at liberty a bird or a goat, were not strictly sacrifices, because there was no shedding of blood, and the victim remained alive.
Sacrifices of birds were offered on three occasions: 1. For sin, when the person offering was not rich enough to provide an animal for a victim, Le 5:7-8. 2. For purification of a woman after childbirth, Le 12:6-7. When she could offer a lamb and a young pigeon, she gave both; the lamb for a burnt offering, the pigeon for a sin offering. But if she were not able to offer a lamb, she gave a pair of turtles, or a pair of young pigeons; one for a burnt offering, and the other for a sin offering. 3. They offered two sparrows for those who were purified from the leprosy; one was a burnt offering, the other was a scape-sparrow, as above, Le 14:4,etc., Le 14:1; 27:34.
For the sacrifice of the paschal lamb, see PASSOVER.
The perpetual sacrifice of the tabernacle and temple, Ex 29:38-40; Nu 28:3, was a daily offering of two lambs on the altar of burnt offerings; one in the morning, the other in the evening. They were burnt as holocausts, but by a small fire, that they might continue burning the longer. The lamb of the morning was offered about sunrise, after the incense was burnt on the golden altar, and before any other sacrifice. That in the evening was offered between the two evenings, that is, at the decline of day, and before night. With each of these victims was offered half a pint of wine, half a pint of the purest oil, and an assaron, or about five pints, of the finest flour.
Such were the sacrifices of the Hebrews-sacrifices of divine appointment, and yet altogether incapable in themselves of purifying the soul or atoning for its sins. Paul has described these and other ceremonies of the law "as weak and beggarly elements," Ga 4:9. They represented grace and purity, but they did not communicate it. They convinced the sinner of his necessity of purification and sanctification to God; but they did not impart holiness or justification to him. Sacrifices were only prophecies and figures of the sacrifice, the Lamb of God, which eminently includes all their virtues and qualities; being at the same time a holocaust, a sacrifice for sin, and a sacrifice of thanksgiving; containing the whole substance and efficacy, of which the ancient sacrifices were only representations. The paschal lamb, the daily burnt-offerings, the offerings of flour and wine, and all other oblations, of whatever nature, promised and represented the death of Jesus Christ, Heb 9:9-15; 10:1. Accordingly, by his death he abolished them all, 1Co 5:7; Heb 10:8-10. By his offering of himself once for all, Heb 10:3, he has superseded all other sacrifices, and saves forever all who believe, Eph 5:2; Heb 9:11-26; while without this expiatory sacrifice, divine justice could never have relaxed its hold on a single human soul.
The idea of a substitution of the victim in the place of the sinner is a familiar one in the Old Testament, Le 16:21; De 21:1-8; Isa 53:4; Da 9:26; and is found attending all the sacrifices of animals, Le 4:20,26; 5:10; 14:18; 16:21. This is the reason assigned why the blood especially, as being the very life and soul
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Therefore, if you are offering your gift at the altar and there remember that your brother has something against you,
But go and learn what this means: 'I desire mercy, and not sacrifice.' For I have not come to call the righteous, but sinners."
and to love him with all the heart, and with all the understanding, and with all the strength, and to love one's neighbor as oneself, is much more than all whole burnt offerings and sacrifices."
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things? Do you desire to be enslaved all over again?
and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
I have received full payment and even more; I am amply supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, an acceptable sacrifice, pleasing to God.
This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation. read more. But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.
But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation. He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption.
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant.
For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant. For where a will is, there must of necessity be the death of the one who made it. read more. For a will is in force only when somebody has died, since it never takes effect while the one who made it is living. This is why even the first covenant was not ratified without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship. Indeed, under the law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness of sins. It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a holy place made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God for us. Nor was it that he should offer himself again and again, as the high priest enters the holy place year by year with blood not his own. For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near.
But in these sacrifices there is a reminder of sins year after year.
When he said above, "You did not desire, nor did you take pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second. read more. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not forget to do good and to share with others, for with such sacrifices God is pleased.
Easton
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Ge 3:21). Abel offered a sacrifice "of the firstlings of his flock" (Ge 4:4; Heb 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Ge 7:2,8), because animals were not given to man as food till after the Flood.
The same practice is continued down through the patriarchal age (Ge 8:20; 12:7; 13:4,18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex 12:3-27; Le 23:5-8; Nu 9:2-14). (See Altar.)
We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified."
Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See Offering.)
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By faith Abel offered God a more acceptable sacrifice than Cain, through which he was commended as a righteous man, when God spoke well of his gifts. And through faith he still speaks, even though he is dead.
Fausets
Every sacrifice was assumed to be vitally connected with the spirit of the worshipper. Unless the heart accompanied the sacrifice God rejected the gift (Isa 1:11,13). Corban included all that was given to the Lord's service, whether firstfruits, tithes (Le 2:12; 27:30), and gifts, for maintaining the priests and endowing the sanctuary (Nu 7:3; 31:50), or offerings for the altar. The latter were:
1. Animal
(1) burnt offerings,
(2) peace offerings,
(3) sin offerings.
2. Vegetable:
(1) meat and drink offerings for the altar outside,
(2) incense and meat offerings for the holy place within.
Besides there were the peculiar offerings, the Passover lamb, the scape-goat, and the red heifer; also the chagigah peace offering during the Passover. (See PASSOVER.) The public sacrifice as the morning and evening lamb, was at the cost of the nation. The private sacrifice was offered by the individual, either by the ordinance of the law or by voluntary gift. Zebach is the general term for "a slaughtered animal", as distinguished from minchah, "gift," a vegetable offering, our "meat (i.e. food) offering." 'Owlah is the "burnt offering", that which ascends (from 'alah) or "is burnt"; also kaleel, "whole," it all being consumed on the altar; "whole burnt sacrifice." Shelem is the "peace offering". Todah the "thank offering". Chattath ("sin and punishment") the "sin offering". 'Asham, "trespass offering", accompanied by pecuniary fine or forfeit, because of injury done to some one (it might be to the Lord Himself) in respect to property. The burnt offering was wholly burnt upon the altar; the sin offering was in part burnt upon the altar, in part given to the priests, or burnt outside the camp. The peace offering was shared between the altar, the priests, and the sacrificer.
The five animals in Abraham's sacrifice of the covenant (Ge 15:9) are the five alone named in the law for sacrifice: the ox, sheep, goat, dove, and pigeon. They fulfilled the three legal conditions: (1) they were clean; (2) used for food; (3) part of the home property of the sacrificers. They must be without spot or blemish; but a disproportioned victim was allowed in a free will peace offering (Le 7:16-17; 22:23). The age was from a week to three years old; Jg 6:25 is exceptional. The sacrificer (the offerer generally, but in public sacrifice the priests or Levites) slew the victim at the N. side of the altar. The priest or his assistant held a bowl under the cut throat to receive the blood. The sacrificial meal was peculiar to the peace offering. The priest sprinkled the blood of the burnt offering, the peace offering, and the trespass offering "round about upon the altar."
But in the sin offering, for one of the common people or a ruler, he took of the blood with his finger and put it upon the horns of the altar of burnt offering, and poured out what blood remained at the bottom of the altar; in the sin offering for the congregation and for the high priest he brought some of the blood into the sanctuary and sprinkled it seven times before the veil, and put some on the horns of the altar of incense (Le 4:3,6,25,30). The "sprinkling" (hizah) of the blood of the sin offering with the finger or hyssop is distinct from the "casting abroad" (as the Hebrew zarak expresses) with the bowl in which the victim's blood was received as it flowed. The Mishna says the temple altar was furnished with two holes at the S.W. corner, through which the blood made its way down to Kedron. The Hebrew for burning (hiktir) on the altar means to send up or make to ascend in smoke, rather than to consume (Le 1:9). The offering was one of sweet smelling savour sent up in flame to Jehovah, not merely consumed.
The fat burned on the altar was mainly "sweet fat" or suet, cheleb (Ex 29:13,22; Le 3:4,10,15; 4:9; 7:4), distinct from mishman or shameen (Nu 12:16). The cheleb, as the blood, was not to be eaten (Le 3:17); the other fat might be eaten (Ne 8:10). A different word, peder, denotes the fat of the burnt offering, not exclusively selected for the altar as the cheleb of the other sacrifices (Le 1:8,12; 8:20). The significance of its being offered to Jehovah was that it is the source of nutriment of which the animal economy avails itself on emergency, so that in emaciation or atrophy it is the first substance that disappears; its development in the animal is a mark of perfection. The shoulder belonging to the officiating priest was "heaved," the breast for the priests in general was "waved" before Jehovah.
The wave offering (tenuphah) was moved to and fro repeatedly; applied to the gold and bronze, also to the Levites, dedicated to Jehovah. The heave offering (terumah) was lifted upward once; applied to all the gifts for the construction of the tabernacle. Abel offered "a more excellent sacrifice than Cain" because in "faith" (Heb 11:4). Now faith must have some revelation from God on which to rest. The revelation was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of man's forfeiture of life by sin, and a type of the promised Bruiser of the serpent's head (Ge 3:15), Himself to be bruised as the one sacrifice. This command is implied in God's having made coats of skins for Adam and Eve (Ge 3:21); for these must have been taken from animals slain in sacrifice (for it was not for food they were slain, animal food not being permitted until after the flood; nor for clothing, as clothes might have been made of the fleeces, without the needless cruelty of killing the animal).
A coat of skin put on Adam from a sacrificed animal typified the covering or atonement (kaphar) resulting from Christ's sacrifice ("atone" means to cover). Wycliffe translated Heb 11:4 "a much more sacrifice," one which partook more largely of the true virtue of sacrifice (Magee). It was not intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency; if it had not been so it would have been presumptuous will worship (Col 2:23) and taking of a life which man had no right over before the flood (Ge 9:2-4). Fire was God's mode of "accepting" ("turn to ashes" margin Ps 20:3) a burnt offering. Cain in unbelieving self righteousness presented merely thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed for sin. God "had respect (first) unto Abel, and (then) to his offering" (Ge 4:4). Our works are not accepted by God, until our persons have been so, through faith in His work of grace.
The general prevalence of animal sacrifice among the pagan with the idea of expiation, the victim's blood and death removing guilt and appeasing divine wrath, is evidently a relic from primitive revelation preserved by tradition, though often encrusted over with superstitions. The earliest offering recorded as formally commanded by Jehovah, and of the five animals prescribed, is that of Abraham (Ge 15:9-17). The intended sacrifice of Isaac and substitution of a ram vividly represented the one only true sacrifice of the Only Begotten of the Father, in substitution for us (Genesis 22). (See ISAAC.) Jacob's sacrifices at Mizpeh when parting with Laban, and at Beersheba when leaving the land of promise, were peace offerings (Ge 31:54; 46:1). That sacrifice was known to Israel in Egypt appears from Moses alleging as a reason for taking them out of Egypt that they might hold a feast and sacrifice to Jehovah (3/18/type/common'>Ex 3:18; 5:1,3,8,17).
Jethro's offering burnt offerings and peace offerings when he met Israel shows that sacrifice was common to the two great branches of the Semitic stock (Ex 18:12). Balaam's sacrifices were burnt offerings (Nu 23:2-3,6,15); Job's were also (Job 1:5; 42:7-8). Thus the oldest sacrifices were burnt offerings. The fat is referred to, not the blood. The peace offering is later, answering to a more advanced development of social life. Moses' order of the kinds of sacrifices in Leviticus answers to this historical succession. Therefore, the radical idea of sacrifice is in the burnt offering; figuring THE ASCENT of the reconciled, and accepted creature to Jehovah: "'olah" (Le 1:9): his self-sacrificing surrender wholly of body,
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"Therefore I tell you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food, and the body more than clothing?
This was to fulfill what was spoken by the prophet Isaiah: "He took up our infirmities and bore our diseases."
And do not fear those who kill the body but cannot kill the soul. But rather fear him who can destroy both soul and body in hell.
He who finds his life will lose it, and he who loses his life for my sake will find it.
For whoever desires to save his life will lose it, but whoever loses his life for my sake will find it. What good will it be for a man if he gains the whole world, and forfeits his soul? Or what can a man give in exchange for his soul?
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
And he looked around at them with anger, grieved at the hardness of their hearts, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored.
For whoever desires to save his life will lose it, but whoever loses his life for my sake and the gospel's will save it.
For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
Now on the first day of Unleavened Bread, when they killed the Passover lamb, his disciples said to him, "Where do you want us to go and prepare for you to eat the Passover?"
Then he said to his disciples, "Therefore I tell you, do not worry about your life, what you will eat; nor about your body, what you will put on. For life is more than food, and the body more than clothing.
The next day John saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
He said to them, "Come and see." They came and saw where he was staying; and they stayed with him that day, for it was about the tenth hour.
The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.
He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God remains on him."
For this reason my Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again. This command I have received from my Father."
No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again. This command I have received from my Father."
and are justified freely by his grace through the redemption that is in Christ Jesus,
and are justified freely by his grace through the redemption that is in Christ Jesus, whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand; and it was to demonstrate his righteousness at the present time, that he might be just and the justifier of the one who has faith in Jesus.
When we were still weak, at the right time Christ died for the ungodly. Why, one will hardly die for a righteous manthough perhaps for a good man one will dare even to die. read more. But God demonstrates his own love for us, in that while we were still sinners Christ died for us.
For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
We know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin.
For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. read more. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, "Cursed is everyone who hangs on a tree"
Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, "Cursed is everyone who hangs on a tree"
For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, so that you may not do what you would.
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
and might reconcile them both to God in one body through the cross, by which he put to death the hostility.
and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
And being found in appearance as a man, he humbled himself and became obedient to deatheven death on a cross.
But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I am glad and rejoice with you all.
I have received full payment and even more; I am amply supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, an acceptable sacrifice, pleasing to God.
because of the hope laid up for you in heaven. Of this you have heard before in the word of the truth, the gospel
and through him, to reconcile to himself all things, whether things on earth or things in heaven, by making peace through the blood of his cross.
Now I rejoice in my sufferings for your sake, and in my flesh I do my share for the sake of his body, which is the church, in filling up what is lacking in Christ's afflictions.
These indeed have an appearance of wisdom in promoting self-made religion and self-abasement and severe treatment of the body, but they are of no value against fleshly indulgence.
Likewise urge the young men to be sensible.
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
For it was fitting that he, for whom and through whom all things exist, in bringing many sons to glory, should make the author of their salvation perfect through suffering.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
For the word of God is living and active, sharper than any two-edged sword, piercing even to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with those who are ignorant and going astray, since he himself is beset with weakness. read more. Because of this he has to offer sacrifices for his own sins, as well as for the sins of the people. And no one takes the honor upon himself, but he is called by God, just as Aaron was.
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his godly fear. Although he was a Son, he learned obedience from what he suffered; read more. and, once made perfect, he became the source of eternal salvation for all who obey him,
We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner sanctuary behind the curtain, where Jesus has entered as a forerunner on our behalf, having become a high priest forever according to the order of Melchizedek.
Therefore he is able also to save forever those who draw near to God through him, since he always lives to make intercession for them.
For every high priest is appointed to offer both gifts and sacrifices; and so it is necessary for this priest also to have something to offer.
But into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. The Holy Spirit was showing by this that the way into the holy place had not yet been disclosed as long as the outer tabernacle was still standing. read more. This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper,
This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation. read more. But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation. He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption.
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant.
For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant. For where a will is, there must of necessity be the death of the one who made it.
For where a will is, there must of necessity be the death of the one who made it. For a will is in force only when somebody has died, since it never takes effect while the one who made it is living.
For a will is in force only when somebody has died, since it never takes effect while the one who made it is living. This is why even the first covenant was not ratified without blood.
This is why even the first covenant was not ratified without blood.
This is why even the first covenant was not ratified without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you."
saying, "This is the blood of the covenant which God has commanded you."
saying, "This is the blood of the covenant which God has commanded you."
saying, "This is the blood of the covenant which God has commanded you." And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship.
And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship.
And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship. Indeed, under the law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness of sins.
Indeed, under the law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness of sins. It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.
It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a holy place made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God for us.
For Christ did not enter a holy place made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God for us. Nor was it that he should offer himself again and again, as the high priest enters the holy place year by year with blood not his own.
Nor was it that he should offer himself again and again, as the high priest enters the holy place year by year with blood not his own. For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for men to die once, and after that comes judgment,
And just as it is appointed for men to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin but to bring salvation to those who are eagerly waiting for him.
so Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin but to bring salvation to those who are eagerly waiting for him.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near. Otherwise, would they not have ceased to be offered? If the worshipers had once been cleansed, they would no longer have any consciousness of sins. read more. But in these sacrifices there is a reminder of sins year after year. For it is impossible for the blood of bulls and goats to take away sins.
Then I said, 'Behold, I have come to do your will, O God,' as it is written of me in the roll of the book." When he said above, "You did not desire, nor did you take pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), read more. then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily at his service, offering time after time the same sacrifices, which can never take away sins. But when he had offered for all time one sacrifice for sins, he sat down at the right hand of God,
Where there is forgiveness of these, there is no longer any offering for sin. Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus,
Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which he opened for us through the curtain, that is, his flesh,
by a new and living way which he opened for us through the curtain, that is, his flesh, and since we have a great priest over the house of God,
and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
By faith Abel offered God a more acceptable sacrifice than Cain, through which he was commended as a righteous man, when God spoke well of his gifts. And through faith he still speaks, even though he is dead.
By faith Abel offered God a more acceptable sacrifice than Cain, through which he was commended as a righteous man, when God spoke well of his gifts. And through faith he still speaks, even though he is dead.
We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. read more. And so Jesus also suffered outside the city gate to sanctify the people through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore.
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not forget to do good and to share with others, for with such sacrifices God is pleased.
Now may the God of peace who brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the eternal covenant,
but with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world, but was revealed in these last times for your sake.
For you were straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.
In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins.
and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
"I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty." I, John, your brother and companion in the tribulation and kingdom and patient endurance that are ours in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus.
Then I turned to see the voice that was speaking to me. And having turned I saw seven golden lampstands,
And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals; for you were slain, and with your blood purchased men for God from every tribe and tongue and people and nation. read more. You have made them to be a kingdom and priests to our God, and they will reign on the earth." Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders, numbering myriads of myriads and thousands of thousands, saying with a loud voice, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!"
And the smoke of the incense, with the prayers of the saints, went up before God from the angel's hand.
and all who dwell on earth will worship it, every one whose name has not been written from the foundation of the world in the book of life of the Lamb that was slain.
Morish
As a technical religious term, 'sacrifice' designates anything which, having been devoted to a holy purpose, cannot be called back. In the generality of sacrifices offered to God under the law the consciousness is supposed in the offerer that death, as God's judgement, was on him; hence the sacrifice had to be killed that it might be accepted of God at his hand. In fact the word sacrifice often refers to the act of killing.
The first sacrifice we read of was that offered by Abel, though there is an indication of the death of victims in the fact that Adam and Eve were clothed by God with coats of skins. Doubtless in some way God had instructed man that, the penalty of the fall and of his own sin being that his life was forfeited, he could only appropriately approach God by the death of a substitute not chargeable with his offence; for it was by faith that Abel offered unto God a more excellent sacrifice than Cain. Heb 11:4. God afterward instructed Cain that if he did not well, sin, or a sin offering, lay at the door.
The subject was more fully explained under the law: "The life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Le 17:11. Not that the blood of bulls and of goats had any inherent efficacy to take away sins; but it was typical of the blood of Christ which is the witness that they have been taken away for the believer by Christ's sacrifice.
Christ appeared once in the end of the world "to put away sin by the sacrifice of himself;" and He having once died, there remains no more sacrifice for sins. Eph 5:2; 26/type/common'>Heb 9:26; 10:4,12,26. Without faith in the sacrificial death of Christ there is no salvation, as is taught in Ro 3:25; 4:24-25; 1Co 15:1-4.
The Christian is exhorted to present his body a living sacrifice, holy, acceptable unto God, which is his intelligent service, Ro 12:1: cf. 2Co 8:5; Php 4:18. He offers by Christ the sacrifice of praise to God, and even to do good and to communicate are sacrifices well pleasing to God. Heb 13:15-16: cf. 1Pe 2:5. For the sacrifices under the law see OFFERINGS.
See Verses Found in Dictionary
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
but for us also. It will be reckoned to us who believe in him who raised from the dead Jesus our Lord, who was delivered to death for our sins and was raised for our justification.
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
And they did not do as we expected, but they first gave themselves to the Lord and to us by the will of God.
and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
I have received full payment and even more; I am amply supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, an acceptable sacrifice, pleasing to God.
For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
For it is impossible for the blood of bulls and goats to take away sins.
But when he had offered for all time one sacrifice for sins, he sat down at the right hand of God,
For if we sin deliberately after we have received the knowledge of the truth, there no longer remains a sacrifice for sins,
By faith Abel offered God a more acceptable sacrifice than Cain, through which he was commended as a righteous man, when God spoke well of his gifts. And through faith he still speaks, even though he is dead.
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not forget to do good and to share with others, for with such sacrifices God is pleased.
you also, like living stones, are being built into a spiritual house to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
Smith
Sacrifice.
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah's,
and Jacob's at Mizpah, were at the institution of a covenant; and may be called federative. In the burnt offerings of Job for his children
and for his three friends ch.
we for the first time find the expression of the desire of expiation for sin. The same is the case in the words of Moses to Pharaoh.
Here the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC PERIOD. --These are inaugurated by the offering of the Passover and the sacrifice of
... The Passover indeed is unique in its character but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of sacrifice: (a) The burnt offering: Self-dedicatory. (b) The meat offering: (unbloody): Eucharistic. (c) The sin offering; the trespass offering: Expiatory. To these may be added, (d) The incense offered after sacrifice in the holy place and (on the Day of Atonement) in the holy of holies, the symbol of the intercession of the priest (as a type of the great High Priest) accompanying and making efficacious the prayer of the people. In the consecration of Aaron and his sons,
... we find these offered in what became ever afterward their appointed order. First came the sin offering, to prepare access to God; next the burnt offering, to mark their dedication to his service; and third the meat offering of thanksgiving. Henceforth the sacrificial system was fixed in all its parts until he should come whom it typified. (D) POST-MOSAIC SACRIFICES. --It will not be necessary to pursue, in detail the history of the Poet Mosaic sacrifice, for its main principles were now fixed forever. The regular sacrifices in the temple service were-- (a) Burnt offerings. 1, the daily burnt offerings,
2, the double burnt offerings on the Sabbath,
3, the burnt offerings at the great festivals;
11/type/common'>Nu 26:11,1; 29:39
(b) Meat offerings. 1, the daily meat offerings accompanying the daily burnt offerings,
2, the shewbread, renewed every Sabbath,
3, the special meat offerings at the Sabbath and the great festivals,
1/type/common'>1/type/common'>Nu 28:1/type/common'>1,1/type/common'>1,1/type/common'>1
... 4, the first-fruits, at the Passover,
at Pentecost,
the firstfruits of the dough and threshing-floor at the harvest time.
Nu 15:20-21; De 26:1-11
(c) Sin offerings. 1, sin offering each new moon
2, sin offerings at the passover, Pentecost, Feast of Trumpets and Tabernacles,
28/22/type/common'>Nu 28:22,30; 29:5,16,19,22,25,28,31,34,38
3, the offering of the two goats for the people and of the bullock for the priest himself, on the Great Day of Atonement.
... (d) Incense. 1, the morning and evening incense
2, the incense on the Great Day of Atonement.
Besides these public sacrifices, there were offerings of the people for themselves individually. II. By the order of sacrifice in its perfect form, as in
... it is clear that the sin offering occupies the most important: place; the burnt offering comes next, and the meat offering or peace offering last of all. The second could only be offered after the first had been accepted; the third was only a subsidiary part of the second. Yet, in actual order of time it has been seen that the patriarchal sacrifices partook much more of the nature of the peace offering and burnt offering, and that under the raw, by which was "the knowledge of sin,"
the sin offering was for the first time explicitly set forth. This is but natural that the deepest ideas should be the last in order of development. The essential difference between heathen views of sacrifice and the scriptural doctrine of the Old. Testament is not to be found in its denial of any of these views. In fact, it brings out clearly and distinctly the ideas which in heathenism were uncertain, vague and perverted. But the essential points of distinction are two. First, that whereas the heathen conceived of their gods as alienated in jealousy or anger, to be sought after and to be appeased by the unaided action of man, Scripture represents God himself as approaching man, as pointing out and sanctioning the way by which the broken covenant should be restored. The second mark of distinction is closely connected with this, inasmuch as it shows sacrifice to he a scheme proceeding from God, and in his foreknowledge, connected with the one central fact of all human history. From the prophets and the Epistle to the Hebrews we learn that the sin offering represented that covenant as broken by man, and as knit together again, by God's appointment through the shedding of the blood, the symbol of life, signified that the death of the offender was deserved for sin, but that the death of the victim was accepted for his death by the ordinance of God's mercy. Beyond all doubt the sin offering distinctly witnessed that sin existed in man. that the "wages of that sin was death," and that God had provided an atonement by the vicarious suffering of an appointed victim. The ceremonial and meaning of the burnt offering were very different. The idea of expiation seems not to have been absent from it, for the blood was sprinkled round about the altar of sacrifice; but the main idea is the offering of the whole victim to God, representing as the laying of the hand on its head shows, the devotion of the sacrificer, body and soul. to him.
The death of the victim was, so to speak, an incidental feature. The meat offering, the peace or thank offering, the firstfruits, etc., were simply offerings to God of his own best gifts, as a sign of thankful homage, and as a means of maintaining his service and his servants. The characteristic ceremony in the peace offering was the eating of the flesh by the sacrificer. It betokened the enjoyment of communion with God. It is clear from this that the idea of sacrifice is a complex idea, involving the propitiatory, the dedicatory and the eucharistic elements. Any one of these, taken by itself, would lead to error and superstition. All three probably were more or less implied in each sacrifice. each element predominating in its turn. The Epistle to the Hebrews contains the key of the whole sacrificial doctrine. The object of the epistle is to show the typical and probationary character of sacrifices, and to assert that in virtue of it alone they had a spiritual meaning. Our Lord is declared (see)
to have been foreordained as a sacrifice "before the foundation of the world," or as it is more strikingly expressed in
slain from the foundation of the world. The material sacrifices represented this great atonement as already made and accepted in God's foreknowledge; and to those who grasped the ideas of sin, pardon and self-dedication symbolized in them, they were means of entering into the blessings which the one true sacrifice alone procured. They could convey nothing in themselves yet as types they might, if accepted by a true though necessarily imperfect faith be means of conveying in some degree the blessings of the antitype. It is clear that the atonement in the Epistle to the Hebrews as in the New
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Therefore no flesh will be justified in his sight by works of the law, for through the law comes knowledge of sin.
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not forget to do good and to share with others, for with such sacrifices God is pleased.
He was destined before the foundation of the world, but was revealed in these last times for your sake.
and all who dwell on earth will worship it, every one whose name has not been written from the foundation of the world in the book of life of the Lamb that was slain.
Watsons
SACRIFICE, properly so called, is the solemn infliction of death on a living creature, generally by the effusion of its blood, in a way of religious worship; and the presenting of this act to God, as a supplication for the pardon of sin, and a supposed means of compensation for the insult and injury thereby offered to his majesty and government. Sacrifices have, in all ages, and by almost every nation, been regarded as necessary to placate the divine anger, and render the Deity propitious. Though the Gentiles had lost the knowledge of the true God, they still retained such a dread of him, that they sometimes sacrificed their own offspring for the purpose of averting his anger. Unhappy and bewildered mortals, seeking relief from their guilty fears, hoped to atone for past crimes by committing others still more awful; they gave their first-born for their transgression, the fruit of their body for the sin of their soul. The Scriptures sufficiently indicate that sacrifices were instituted by divine appointment, immediately after the entrance of sin, to prefigure the sacrifice of Christ. Accordingly, we find Abel, Noah, Abraham, Job, and others, offering sacrifices in the faith of the Messiah; and the divine acceptance of their sacrifices is particularly recorded. But, in religious institutions, the Most High has ever been jealous of his prerogative. He alone prescribes his own worship; and he regards as vain and presumptuous every pretence of honouring him which he has not commanded. The sacrifice of blood and death could not have been offered to him without impiety, nor would he have accepted it, had not his high authority pointed the way by an explicit prescription.
Under the law, sacrifices of various kinds were appointed for the children of Israel; the paschal lamb, Ex 12:3; the holocaust, or whole burnt- offering, Le 7:8; the sin-offering, or sacrifice of expiation, Le 4:3-4; and the peace-offering, or sacrifice of thanksgiving, Le 7:11-12; all of which emblematically set forth the sacrifice of Christ, being the instituted types and shadows of it, Heb 9:9-15; 10:1. Accordingly, Christ abolished the whole of them when he offered his own sacrifice. "Above, when he said, Sacrifice, and offering, and burnt- offerings, and offering for sin, thou wouldest not, neither hadst pleasure therein, which are offered by the law; then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Christ once for all," Heb 10:8-10; 1Co 5:7. In illustrating this fundamental doctrine of Christianity, the Apostle Paul, in his Epistle to the Hebrews, sets forth the excellency of the sacrifice of our great High Priest above those of the law in various particulars. The legal sacrifices were only brute animals, such as bullocks, heifers, goats, lambs, &c; but the sacrifice of Christ was himself, a person of infinite dignity and worth, Heb 9:12-13; 1:3; 9:14,26; 10:10. The former, though they cleansed from ceremonial uncleanness, could not possibly expiate sin, or purify the conscience from the guilt of it; and so it is said that God was not well pleased in them, Heb 10:4-5,8,11. But Christ, by the sacrifice of himself, hath effectually, and for ever, put away sin, having made an adequate atonement unto God for it, and by means of faith in it he also purges the conscience from dead works to serve the living God, Heb 9:10-26; Eph 5:2. The legal sacrifices were statedly offered, year after year, by which their insufficiency was indicated, and an intimation given that God was still calling sins to his remembrance, Heb 10:3; but the last required no repetition, because it fully and at once answered all the ends of sacrifice, on which account God hath declared that he will remember the sins and iniquities of his people no more.
The term sacrifice is often used in a secondary or metaphorical sense, and applied to the good works of believers, and to the duties of prayer and praise, as in the following passages: "But to do good, and to communicate, forget not; for with such sacrifices God is well pleased," Heb 13:16. "Having received of Epaphroditus the things which ye sent, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God," Php 4:18. "Ye are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ," 1Pe 2:5. "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," Heb 13:15. "I beseech you, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service," Ro 12:1. "There is a peculiar reason," says Dr. Owen, "for assigning this appellation to moral duties; for in every sacrifice there was a presentation of something unto God. The worshipper was not to offer that which cost him nothing; part of his substance was to be transferred from himself unto God. So it is in these duties; they cannot be properly observed without the alienation of something that was our own,
See Verses Found in Dictionary
I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.
and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
I have received full payment and even more; I am amply supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, an acceptable sacrifice, pleasing to God.
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper, since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation.
since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation. But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.
But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation. He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption.
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption.
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant.
For this reason he is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance, now that he has died as a ransom to set them free from the transgressions committed under the first covenant. For where a will is, there must of necessity be the death of the one who made it. read more. For a will is in force only when somebody has died, since it never takes effect while the one who made it is living. This is why even the first covenant was not ratified without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." And in the same way he sprinkled with the blood both the tabernacle and all the vessels used in worship. Indeed, under the law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness of sins. It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a holy place made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God for us. Nor was it that he should offer himself again and again, as the high priest enters the holy place year by year with blood not his own. For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near.
But in these sacrifices there is a reminder of sins year after year. For it is impossible for the blood of bulls and goats to take away sins. read more. Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me;
When he said above, "You did not desire, nor did you take pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law),
When he said above, "You did not desire, nor did you take pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second. read more. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily at his service, offering time after time the same sacrifices, which can never take away sins.
Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not forget to do good and to share with others, for with such sacrifices God is pleased.
you also, like living stones, are being built into a spiritual house to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.