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 may bring your gift to the altar, and there remember that your brother has something against you,
But having gone, learned what this is, I wish mercy and not sacrifice: for I came not to call the righteous, but sinners to repentance.
And love Him with all the heart, and with all the mind, and with all the strength, and to love thy neighbor as thyself is more than all whole burnt offerings and sacrifices.
I exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.
and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
But I have all things, and I abound: I am full, having received from Epaphroditus those things from you, an odor of a sweet savor, a sacrifice acceptable, well-pleasing to God.
which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience; consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution. read more. But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world;
But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world; neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God? And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance.
And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance. For where there is a covenant, it is necessary to bear the death of the covenanter; read more. for a covenant is valid in case of the dead: since it has no force while the covenanter lives. Neither was the first covenant therefore dedicated without blood. For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God established unto you. And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood. And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission. Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these. For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf: neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another; since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it:
But in the same sacrifices there is a remembrance of sins annually;
Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; read more. by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
Therefore let us offer to God a sacrifice of praise continually, that is, the fruit of our lips, confessing to his name. But do not forget benefaction and fellowship: for with such sacrifices God is well 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 up to God a more acceptable sacrifice than Cain, through which he received the witness that he was righteous, God witnessing to his gifts: and through it he having died is still speaking.
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/godbey'>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 say unto you, Be not solicitous for your soul what you may eat, nor for your body what you may put on. Is not your soul more valuable than food, and your body than raiment?
in order that the word spoken by Isaiah the prophet might be fulfilled, saying, He took our infirmities, and carried our sicknesses.
Be not afraid of those who kill the body, but are not able to kill the soul: but fear ye, rather him who is able to destroy both soul and body in hell.
The one having found his soul shall lose it; and the one losing his soul for my sake shall find it.
For whosoever may wish to save his soul shall lose it: and whosoever may lose his soul for my sake shall find it. For what is a man profited, if he may gain the whole world, and lose his own soul? or what will a man give in exchange for his soul?
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
for this is my blood which belongs to the new covenant, which is shed for many unto the remission of sin.
And looking round on them with indignation, being grieved over the hardness of their hearts, He says to the man; Reach forth thy hand. And he reached it forth and it was restored.
For whosoever may wish to save his soul shall lose it; and whosoever shall lose his soul for my sake and that of the gospel shall save it.
for the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
And on the first day of the unleavened bread, when they were accustomed to slay the passover, His disciples say to Him; Where do you wish, that we, having gone away may prepare that you may eat the passover?
And He spoke to His disciples, Therefore I say unto you, Be not solicitous for your soul, what you may eat; nor for your body, what you may put on. The soul is more than food, and the body more than raiment.
On the following day he sees Jesus coming to him, and says, Behold the Lamb of God, that taketh away the sin of the world.
He says to them; Come and see. Then they came and saw where He dwelleth, and they abode with Him that day: it was about the tenth hour.
And the passover of the Jews were nigh, and Jesus went up to Jerusalem.
And as Moses lifted up the serpent in the wilderness, so does it behoove the Son of man to be lifted up:
For God so loved the world that He gave His only begotten Son, that every one believing on Him may not perish but have eternal life.
He that believes on the Son has eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him.
Therefore my Father loves Me, because I lay down my soul, that I may take it again. No one takes it from Me, but I lay it down of myself. I have power to lay it down, and power to receive it again. I received this commandment from my Father.
No one takes it from Me, but I lay it down of myself. I have power to lay it down, and power to receive it again. I received this commandment from my Father.
being freely justified by his grace, through the redemption which is in Christ Jesus:
being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed, in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.
For we being yet without strength, in due time Christ died for the ungodly: for scarcely will one die for a righteous man; for perhaps some one even dares to die for a good man. read more. And God commends his love to us, because, we being yet sinners, Christ died for us.
For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life: but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous.
knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;
For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity: in order that the righteousness of the law may be fulfilled in us, who walk not according to depravity, but according to the spirit. read more. For those being in harmony with depravity, do mind the things of depravity, and those in harmony with the Spirit, the things of the Spirit: for the mind of depravity is death: and the mind of the Spirit is life and peace.
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things?
I exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.
Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.
For I delivered unto you in the first place that which I also received, that Christ died for our sins according to the scriptures;
He made him sin in our behalf, who knew no sin; in order that we may become the righteousness of God in him.
He made him sin in our behalf, who knew no sin; in order that we may become the righteousness of God in him.
I am crucified along with Christ; and I live no longer, but Christ lives in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
Christ has redeemed us from the curse of the law, being made a curse for us: because it has been written; Cursed is every one having been hung on the wood:
Christ has redeemed us from the curse of the law, being made a curse for us: because it has been written; Cursed is every one having been hung on the wood:
For carnality wars against the Spirit, and the Spirit against carnality; for these are antagonistical to one another; so that you may not do the things which you may wish.
in whom we have redemption through his blood, the remission of transgressions, according to the riches of his grace,
and that he may reconcile both in one body to God through the cross, having slain the enmity on in.
and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
he humbled himself, being obedient even unto death, yea, the death of the cross.
But if indeed I am poured out for a sacrifice and an offering for your faith, I rejoice, and rejoice along with you all;
But I have all things, and I abound: I am full, having received from Epaphroditus those things from you, an odor of a sweet savor, a sacrifice acceptable, well-pleasing to God.
on account of the hope which awaits you in the heavens, which you heard before in the word of the truth of the gospel,
and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens.
Now I rejoice in sufferings in your behalf, and am filling up the residue of the afflictions of Christ in my flesh in behalf of his body, which is the church;
Which indeed are having a word of wisdom in will worship, and humiliation, and austerity of the body; not in any value against the indulgence of the flesh.
Likewise exhort the young men to be prudent:
who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
For it became him, on account of whom are all things, and through whom are all things, in leading many sons to glory, to make the captain of their salvation perfect through suffering.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
For the word of God is living, and powerful, and sharper than any two-edged sword, and piercing unto the dividing of soul and spirit, of both joints and marrow, and a quick discerner of the thoughts and intents of the heart.
Therefore having a great high priest, having entered into the heavens, Jesus the Son of God, let us hold fast the testimony.
Therefore having a great high priest, having entered into the heavens, Jesus the Son of God, let us hold fast the testimony. For we have not a high priest who is not able to be touched with our infirmities; but one having been tempted as to all things like unto us, apart from sin.
For we have not a high priest who is not able to be touched with our infirmities; but one having been tempted as to all things like unto us, apart from sin. Therefore let us draw nigh with confidence to a throne of grace, that we may receive mercy, and find grace in every opportune need.
Therefore let us draw nigh with confidence to a throne of grace, that we may receive mercy, and find grace in every opportune need.
For every high priest, being received from men, presides over men in the things appertaining to God, in order that he may offer gifts and sacrifices for sins: being able to sympathize with the ignorant and erring, since himself is also compassed about with infirmity; read more. and on this account he has need, as for the people, so also for himself, to offer sacrifices for sins. And no one takes this honor to himself, but the one called of God, as indeed Aaron was.
Who in the days of his flesh, having with strong crying and tears offered up both prayers and supplications unto him who is able to save him from death, and having been heard on account of his piety, indeed being a Son, he learned obedience from those things which he suffered; read more. and having been made perfect, he became the author of eternal salvation to all those who obey him;
which we have as an anchor of the soul, both sure and steadfast and entering into that which is in the veil, whither Jesus the forerunner has entered in our behalf, having been made a high priest forever after the order of Melchizedek.
wherefore he is also able to save to the uttermost those coming unto God through him, ever living to intercede for them.
For every high priest is appointed to offer both gifts and sacrifices: whence it is necessary to have something even that which he may offer.
and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people; the Holy Spirit showing this, the way of the holies has not yet been made manifest, the first tabernacle yet standing: read more. which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience;
which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience; consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution. read more. But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world; neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God? And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance.
And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance. For where there is a covenant, it is necessary to bear the death of the covenanter;
For where there is a covenant, it is necessary to bear the death of the covenanter; for a covenant is valid in case of the dead: since it has no force while the covenanter lives.
for a covenant is valid in case of the dead: since it has no force while the covenanter lives. Neither was the first covenant therefore dedicated without blood.
Neither was the first covenant therefore dedicated without blood.
Neither was the first covenant therefore dedicated without blood. For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people,
For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people,
For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people,
For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God established unto you.
saying, This is the blood of the covenant which God established unto you.
saying, This is the blood of the covenant which God established unto you.
saying, This is the blood of the covenant which God established unto you. And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood.
And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood.
And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood. And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission.
And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission. Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these.
Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these. For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf:
For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf: neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another;
neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another; since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself. And inasmuch as it is appointed unto men once to die, and after this is the judgment:
And inasmuch as it is appointed unto men once to die, and after this is the judgment: so also Christ, having once been offered up to bear away the sins of many, will appear the second time apart from sin unto salvation to those expecting him.
so also Christ, having once been offered up to bear away the sins of many, will appear the second time apart from sin unto salvation to those expecting him.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it:
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it: since in that case would they not have ceased being offered, because the worshipers having once been purified would have had no more conscience of sins? read more. But in the same sacrifices there is a remembrance of sins annually; for it is impossible that the blood of bulls and goats should take away sins.
then I said, Lo, I come in the volume of the Book it has been written of me to do thy will, O God. Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; read more. then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every high priest indeed stands daily ministering, and frequently offering the same sacrifices, which are never able to take away sins: and he, having offered up one sacrifice for sins, forever sat down on the right hand of God;
But where there is removal of these, there is no more offering for sin. Then, brethren, having boldness unto the entering in of the holies through the blood of Jesus,
Then, brethren, having boldness unto the entering in of the holies through the blood of Jesus, by which he has opened unto us a new and living way, through the veil, that is, of his flesh,
by which he has opened unto us a new and living way, through the veil, that is, of his flesh, and having a great high priest over the house of God;
and having a great high priest over the house of God; let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
By faith Abel offered up to God a more acceptable sacrifice than Cain, through which he received the witness that he was righteous, God witnessing to his gifts: and through it he having died is still speaking.
By faith Abel offered up to God a more acceptable sacrifice than Cain, through which he received the witness that he was righteous, God witnessing to his gifts: and through it he having died is still speaking.
We have an altar, from which those ministering in the tabernacle have no right to eat. For the bodies of those animals, whose blood is shed by the high priest in the sanctuary for sin, are utterly burnt up outside of the camp. read more. Therefore indeed Jesus, in order that he might sanctify the people by his own blood, suffered without the gate. Therefore let us go forth to him without the camp, bearing his reproach;
Therefore let us offer to God a sacrifice of praise continually, that is, the fruit of our lips, confessing to his name. But do not forget benefaction and fellowship: for with such sacrifices God is well pleased.
And the God of peace, the one having raised up from the dead our Lord Jesus Christ, the great shepherd of the sheep, make you perfect, through the blood of the everlasting covenant,
but by the precious blood of Christ, as a lamb without blemish and spotless: foreknown indeed before the foundation of the world, but having been made manifest at the last of the times for the sake of you,
For you have wandered away like sheep; but you have now turned to the Shepherd and Bishop of your souls.
In this the divine love of God has been made manifest in us, because God has sent his only begotten Son into the world that we may live through him. In him is divine love, not because we loved God with divine love, but because he loved us with divine love, and sent his Son an expiation for our sins.
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having washed us from our sins in His own blood,
I am Alpha and Omega, says the Lord God, who is and who was, and who is coming, the Almighty. I John, your brother, and companion in tribulation, and in the kingdom and in patience in Jesus, was in the island which is called Patmos, on account of the word of God, and on account of the testimony of Jesus.
And I turned to see the voice which was speaking with me; and having turned, I saw seven golden candlesticks;
And when he took the book, the four living creatures and the twenty-four elders fell down before the Lamb, having each a harp, and golden bowls filled with incense, which are the prayers of the saints. And they sing a new song, saying, Thou art worthy to receive the book, and to open its seals: because thou wast slain, and didst with thy blood redeem unto God out of every tribe, and tongue, and people, and nation; read more. and didst make them a kingdom and priests unto our God: and they shall reign on the earth. And I saw, and I heard as it were a voice of many angels round about the throne, and the living creatures, and the elders: and their number was myriads of myriads, and thousands of thousands; saying with a great voice; Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and might, and honor, and glory, and blessing.
And the smoke of the incense went up out of the hand of the angel, with the prayers of the saints, before God.
And all those who dwell upon the earth, whose name has not been written in the book of life of the Lamb that was slain from the foundation of the world, will worship him.
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/godbey'>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 sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
but on account of us also, to whom it is about to be imputed, who believe on him who raised up our Lord Jesus from the dead; who was delivered on account of our transgressions, and raised for our justification.
I exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
and not as we hoped, but they gave themselves first to the Lord, and to us through the will of God:
and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
But I have all things, and I abound: I am full, having received from Epaphroditus those things from you, an odor of a sweet savor, a sacrifice acceptable, well-pleasing to God.
since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
for it is impossible that the blood of bulls and goats should take away sins.
and he, having offered up one sacrifice for sins, forever sat down on the right hand of God;
For we sinning willingly after we have received the perfect knowledge of the truth, there is left no more sacrifice for sins,
By faith Abel offered up to God a more acceptable sacrifice than Cain, through which he received the witness that he was righteous, God witnessing to his gifts: and through it he having died is still speaking.
Therefore let us offer to God a sacrifice of praise continually, that is, the fruit of our lips, confessing to his name. But do not forget benefaction and fellowship: for with such sacrifices God is well pleased.
and you, as living stones, are built up a spiritual house, into a holy priesthood, to offer spiritual sacrifices, acceptable unto 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/godbey'>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/godbey'>1/type/godbey'>Nu 28:1/type/godbey'>1,1/type/godbey'>1,1/type/godbey'>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/godbey'>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 shall be justified by works of law: for through law there is a perfect knowledge of sin.
I exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
Therefore let us offer to God a sacrifice of praise continually, that is, the fruit of our lips, confessing to his name. But do not forget benefaction and fellowship: for with such sacrifices God is well pleased.
foreknown indeed before the foundation of the world, but having been made manifest at the last of the times for the sake of you,
And all those who dwell upon the earth, whose name has not been written in the book of life of the Lamb that was slain from the foundation of the world, will worship him.
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 exhort you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service:
and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
But I have all things, and I abound: I am full, having received from Epaphroditus those things from you, an odor of a sweet savor, a sacrifice acceptable, well-pleasing to God.
who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience; consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution.
consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution. But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world;
But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world; neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God? And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance.
And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance. For where there is a covenant, it is necessary to bear the death of the covenanter; read more. for a covenant is valid in case of the dead: since it has no force while the covenanter lives. Neither was the first covenant therefore dedicated without blood. For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks and goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God established unto you. And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood. And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission. Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these. For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf: neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another; since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it:
But in the same sacrifices there is a remembrance of sins annually; for it is impossible that the blood of bulls and goats should take away sins. read more. Therefore, coming into the world, he says; Sacrifice an offering thou willest not, but thou hast perfected for me a body:
Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law;
Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; read more. by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every high priest indeed stands daily ministering, and frequently offering the same sacrifices, which are never able to take away sins:
Therefore let us offer to God a sacrifice of praise continually, that is, the fruit of our lips, confessing to his name. But do not forget benefaction and fellowship: for with such sacrifices God is well pleased.
and you, as living stones, are built up a spiritual house, into a holy priesthood, to offer spiritual sacrifices, acceptable unto God through Jesus Christ.