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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So when you are presenting your gift at the altar, if you remember that your brother has any grievance against you,
You must go and learn what the saying means, 'It is mercy, not sacrifice, that I care for.' I did not come to invite the pious but the irreligious."
and to love him with one's whole heart, one's whole understanding, and one's whole strength, and to love one's neighbor as one's self is far more than all these burnt-offerings and sacrifices."
I appeal to you, therefore, brothers, by this mercy of God, to offer your bodies in a living sacrifice that will be holy and acceptable to God; that is your rational worship.
You must clean out the old yeast and become fresh dough, free from the old as you really are. For our Passover lamb is already sacrificed; it is Christ himself.
but now that you know God, or rather have come to be known by him, how can you turn back to the old, crude notions, so poor and weak, and wish to become slaves to them again?
and lead loving lives, just as Christ loved you and gave himself for you, as a fragrant offering and sacrifice to God.
You have paid me in full, and more too. I am fully supplied with what I have received from you through Epaphroditus. It is like fragrant incense, just such a sacrifice as God welcomes and approves.
And all this looked toward the present time and was symbolic of the fact that the mere offering of material gifts and sacrifices cannot inwardly qualify the worshiper to approach God, since they have to do only with food and drink and various washings??aterial regulations in force only until the time for the new order. read more. But when Christ came, as the high priest of the better system under which we live, he went once for all, through that greater, more perfect tent of worship not made by human hands nor a part of our material creation, into the sanctuary,
But when Christ came, as the high priest of the better system under which we live, he went once for all, through that greater, more perfect tent of worship not made by human hands nor a part of our material creation, into the sanctuary, taking with him no blood of goats and calves, but his own, and secured our permanent deliverance.
taking with him no blood of goats and calves, but his own, and secured our permanent deliverance. For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically,
For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically, how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God? And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised.
And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised. For where a will is involved, the death of the one who made it must be established, read more. for a will is valid only in the case of a person who is dead; it has no force as long as the testator is alive. So even the old agreement could not be ratified without the use of blood. For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people, saying, "This blood ratifies the agreement which God has commanded me to make with you." The tent too and all the appliances used in the priestly service he sprinkled with blood in the same way. In fact, under the Law, almost everything is purified with blood, and unless blood is poured out nothing is forgiven. By such means, therefore, these things that were only copied from the originals in heaven had to be purified, but the heavenly originals themselves required far better sacrifices than these. For it was not a sanctuary made by human hands and only copied after the true one that Christ entered, but he went into heaven itself, in order to appear now on our behalf in the very presence of God. Nor does he go in to offer himself over and over again, like the high priest who enters the sanctuary year after year, taking with him blood that is not his own, for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice.
For while the Law foreshadowed the blessings that were to come, it did not fully express them, and so the priests by offering the same sacrifices endlessly year after year cannot wholly free those who come to worship from their sins.
They really only serve to remind the people annually of the sins they have committed,
At first he says, "You never wished or cared for sacrifices or offerings, or burnt-offerings or sacrifices for sin"??ll of which the Law prescribes??9 and then he adds, "See, I have come to do your will!" He is taking away the old to put the new in its place.
And it is through his doing of God's will that we have been once for all purified from sin through the offering of the body of Jesus Christ in sacrifice.
In his name let us continually offer praise as our sacrifice to God??he utterance of lips that glorify God's name. But do not forget to be helpful and generous, for that is the kind of sacrifice that pleases God.
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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Faith made Abel's sacrifice greater in the sight of God than Cain's; through faith he gained God's approval as an upright man, for God himself approved his offering, and through faith even when he was dead he still spoke.
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/goodspeed'>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 life, wondering what you will have to eat or drink, or about your body, wondering what you will have to wear. Is not life more important than food, and the body than clothes?
in fulfilment of the words of the prophet Isaiah, "He took our sickness and carried away our diseases."
Have no fear of those who kill the body, but cannot kill the soul. You had better be afraid of one who can destroy both soul and body in the pit.
Whoever gains his life will lose it, and whoever loses his life for my sake will gain it.
For whoever wants to preserve his own life will lose it, and whoever loses his life for me will find it. For what good will it do a man if he gains the whole world but parts with his life? What can a man give to buy back his life?
just as the Son of Man has come not to be waited on, but to wait on other people, and to give his life to ransom many others."
just as the Son of Man has come not to be waited on, but to wait on other people, and to give his life to ransom many others."
"You must all drink from it, for this is my blood which ratifies the agreement, and is to be poured out for many people, for the forgiveness of their sins.
And he looked around at them with anger, hurt by their obstinacy, and he said to the man, "Hold out your hand!" And he held it out, and his hand was cured.
For whoever wants to preserve his own life will lose it, and whoever loses his life for me and for the good news will preserve it.
For the Son of Man himself has not come to be waited on, but to wait on other people, and to give his life to free many others."
On the first day of the festival of Unleavened Bread, on which it was customary to kill the Passover lamb, Jesus' disciples said to him, "Where do you wish us to go and make the preparations for you to eat the Passover supper?"
And he said to his disciples, "Therefore, I tell you, do not worry about life, wondering what you will have to eat, or about your body, wondering what you will have to wear. Life is more important than food, and the body than clothes.
Now the Jewish Passover was approaching, and Jesus went up to Jerusalem.
And just as Moses in the desert lifted the serpent up in the air, the Son of Man must be lifted up,
For God loved the world so much that he gave his only Son, so that no one who believes in him should be lost, but that they should all have eternal life.
Whoever believes in the Son possesses eternal life, but whoever disobeys the Son will not experience life, but will remain under the anger of God.
This is why the Father loves me, because I am giving my life, but giving it to take it back again. No one has taken it from me, but I am giving it of my own accord. I have power to give it, and I have power to take it back again. These are the orders I have received from my Father."
No one has taken it from me, but I am giving it of my own accord. I have power to give it, and I have power to take it back again. These are the orders I have received from my Father."
but by his mercy they are made upright for nothing, by the deliverance secured through Christ Jesus.
but by his mercy they are made upright for nothing, by the deliverance secured through Christ Jesus. For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith. This was to vindicate his own justice (for in his forbearance, God passed over men's former sins)??26 to vindicate his justice at the present time, and show that he is upright himself, and that he makes those who have faith in Jesus upright also.
For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith. This was to vindicate his own justice (for in his forbearance, God passed over men's former sins)??26 to vindicate his justice at the present time, and show that he is upright himself, and that he makes those who have faith in Jesus upright also.
For when we were still helpless, at the decisive moment Christ died for us godless men. Why, a man will hardly give his life for an upright person, though perhaps for a really good man some may be brave enough to die. read more. But God proves his love for us by the fact that Christ died for us when we were still sinners.
If, when we were God's enemies, we were reconciled to him through the death of his Son, it is far more certain that now that we are reconciled we shall be saved through sharing in his life! More than that, we actually glory in God through our Lord Jesus Christ, to whom we owe our reconciliation.
For just as that one man's disobedience made the mass of mankind sinners, so this one's obedience will make the mass of them upright.
for we know that our old self was crucified with him, to do away with our sinful body, so that we might not be enslaved to sin any longer,
For though it was impossible for the Law to do it, hampered as it was by our physical limitations, God, by sending his own Son in our sinful physical form, as a sin-offering, put his condemnation upon sin through his physical nature, so that the requirement of the Law might be fully met in our case, since we live not on the physical but on the spiritual plane. read more. People who are controlled by the physical think of what is physical, and people who are controlled by the spiritual think of what is spiritual. For to be physically minded means death, but to be spiritually minded means life and peace.
Will not he who did not spare his own Son, but gave him up for us all, with that gift give us everything?
I appeal to you, therefore, brothers, by this mercy of God, to offer your bodies in a living sacrifice that will be holy and acceptable to God; that is your rational worship.
You must clean out the old yeast and become fresh dough, free from the old as you really are. For our Passover lamb is already sacrificed; it is Christ himself.
You must clean out the old yeast and become fresh dough, free from the old as you really are. For our Passover lamb is already sacrificed; it is Christ himself.
For I passed on to you, as of first importance, the account I had received, that Christ died for our sins, as the Scriptures foretold,
He made him who knew nothing of sin to be sin, for our sake, so that through union with him we might become God's uprightness.
He made him who knew nothing of sin to be sin, for our sake, so that through union with him we might become God's uprightness.
I have been crucified with Christ, and it is no longer I that live, but Christ that lives in me. The life I am now living in the body I am living by faith in the Son of God who loved me and gave himself for me.
Christ ransomed us from the Law's curse by taking our curse upon himself (for the Scripture says, "Cursed be anyone who is hung on a tree")
Christ ransomed us from the Law's curse by taking our curse upon himself (for the Scripture says, "Cursed be anyone who is hung on a tree")
For the physical cravings are against the Spirit, and the cravings of the Spirit are against the physical; the two are in opposition, so that you cannot do anything you please.
It is through union with him and through his blood that we have been delivered and our offenses forgiven,
and to kill the feud between them with his cross and in one body reconcile them both to God with it.
and lead loving lives, just as Christ loved you and gave himself for you, as a fragrant offering and sacrifice to God.
When he had assumed human form, he still further humbled himself and carried his obedience so far as to die, and to die upon the cross.
Even if my life is to be poured out as a libation as you offer your faith in a service of sacrifice to God, I am glad to have it so, and I congratulate you upon it,
You have paid me in full, and more too. I am fully supplied with what I have received from you through Epaphroditus. It is like fragrant incense, just such a sacrifice as God welcomes and approves.
and for the hope of what is stored up for you in heaven. You first heard of it long ago when the true message of the gospel
and through him to reconcile to God all things on earth or in heaven, making this peace through his blood shed on the cross.
At present I am glad to be suffering in your interest, and I am making up in my own person what is lacking in Christ's sufferings for the church, which is his body.
Such practices pass for wisdom, with their self-imposed devotions, their self-humiliation, and their ascetic discipline, but they carry with them no real distinction, they are really only a catering to the flesh.
Urge the younger men, too, to be sensible.
He is the reflection of God's glory, and the representation of his being, and bears up the universe by his mighty word. He has effected man's purification from sin, and has taken his seat on high at the right hand of God's Majesty,
For it was appropriate that he who is the great First Cause of the universe should, in guiding his many children to his glorious salvation, make their leader in it fully qualified through what he suffered.
And so he had to be made like his brothers in every respect, so that he might prove a compassionate high priest as well as one faithful in his service to God, in order to forgive the people's sins.
For the message of God is a living and active force, sharper than any double-edged sword, piercing through soul and spirit, and joints and marrow, and keen in judging the thoughts and purposes of the mind.
Since then we have in Jesus, the Son of God, a great high priest who has gone up into heaven, let us keep firm hold of our religion.
Since then we have in Jesus, the Son of God, a great high priest who has gone up into heaven, let us keep firm hold of our religion. For our high priest is not one who is incapable of sympathy with our weaknesses, but he has been tempted in every way just as we have, without committing any sin.
For our high priest is not one who is incapable of sympathy with our weaknesses, but he has been tempted in every way just as we have, without committing any sin. So let us come with courage to God's throne of grace to receive his forgiveness and find him responsive when we need his help.
So let us come with courage to God's throne of grace to receive his forgiveness and find him responsive when we need his help.
For every high priest who is chosen from among men is appointed to represent his fellow-men in their relations with God, and to offer gifts and sin-offerings. He can sympathize with the ignorant and misguided because he is himself subject to weakness, read more. and on this account he is obliged to offer sacrifices for sin, not only for the people but for himself as well. And no one takes the office upon himself, but men assume it only when called to it by God, as Aaron was.
For Jesus in his life on earth offered prayers and entreaties, crying aloud with tears, to him who was able to save him from death, and because of his piety his prayer was heard. And although he was a son, he learned to obey, through what he suffered, read more. and when he was fully qualified, he became a source of unending salvation for all who obey him,
This hope is like an anchor for our souls. It reaches up secure and strong into the sanctuary behind the heavenly curtain, where Jesus has gone ahead of us, and become forever a high priest of the priesthood of Melchizedek.
Therefore, he is able to save forever all who come to God through him, because he lives and intercedes for them forever.
But every high priest is appointed to offer gifts and sacrifices, and so this high priest also must have some sacrifice to offer.
but only the high priest could enter the inner part, and he but once a year, and never without taking some victim's blood, to offer on his own behalf and for the sins committed through ignorance by the people. In all this the holy Spirit was seeking to show that there was no free access to the sanctuary while the outer tent was still standing. read more. And all this looked toward the present time and was symbolic of the fact that the mere offering of material gifts and sacrifices cannot inwardly qualify the worshiper to approach God,
And all this looked toward the present time and was symbolic of the fact that the mere offering of material gifts and sacrifices cannot inwardly qualify the worshiper to approach God, since they have to do only with food and drink and various washings??aterial regulations in force only until the time for the new order. read more. But when Christ came, as the high priest of the better system under which we live, he went once for all, through that greater, more perfect tent of worship not made by human hands nor a part of our material creation, into the sanctuary, taking with him no blood of goats and calves, but his own, and secured our permanent deliverance.
taking with him no blood of goats and calves, but his own, and secured our permanent deliverance. For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically,
For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically, how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God? And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised.
And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised. For where a will is involved, the death of the one who made it must be established,
For where a will is involved, the death of the one who made it must be established, for a will is valid only in the case of a person who is dead; it has no force as long as the testator is alive.
for a will is valid only in the case of a person who is dead; it has no force as long as the testator is alive. So even the old agreement could not be ratified without the use of blood.
So even the old agreement could not be ratified without the use of blood.
So even the old agreement could not be ratified without the use of blood. For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people,
For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people,
For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people,
For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people, saying, "This blood ratifies the agreement which God has commanded me to make with you."
saying, "This blood ratifies the agreement which God has commanded me to make with you."
saying, "This blood ratifies the agreement which God has commanded me to make with you."
saying, "This blood ratifies the agreement which God has commanded me to make with you." The tent too and all the appliances used in the priestly service he sprinkled with blood in the same way.
The tent too and all the appliances used in the priestly service he sprinkled with blood in the same way.
The tent too and all the appliances used in the priestly service he sprinkled with blood in the same way. In fact, under the Law, almost everything is purified with blood, and unless blood is poured out nothing is forgiven.
In fact, under the Law, almost everything is purified with blood, and unless blood is poured out nothing is forgiven. By such means, therefore, these things that were only copied from the originals in heaven had to be purified, but the heavenly originals themselves required far better sacrifices than these.
By such means, therefore, these things that were only copied from the originals in heaven had to be purified, but the heavenly originals themselves required far better sacrifices than these. For it was not a sanctuary made by human hands and only copied after the true one that Christ entered, but he went into heaven itself, in order to appear now on our behalf in the very presence of God.
For it was not a sanctuary made by human hands and only copied after the true one that Christ entered, but he went into heaven itself, in order to appear now on our behalf in the very presence of God. Nor does he go in to offer himself over and over again, like the high priest who enters the sanctuary year after year, taking with him blood that is not his own,
Nor does he go in to offer himself over and over again, like the high priest who enters the sanctuary year after year, taking with him blood that is not his own, for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice.
for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice. And just as men are destined to die once and after that to be judged,
And just as men are destined to die once and after that to be judged, so the Christ too, after being offered in sacrifice once for all to carry away the sins of many, will appear again but without any burden of sin, to those who are eagerly waiting for him to come and save them.
so the Christ too, after being offered in sacrifice once for all to carry away the sins of many, will appear again but without any burden of sin, to those who are eagerly waiting for him to come and save them.
For while the Law foreshadowed the blessings that were to come, it did not fully express them, and so the priests by offering the same sacrifices endlessly year after year cannot wholly free those who come to worship from their sins.
For while the Law foreshadowed the blessings that were to come, it did not fully express them, and so the priests by offering the same sacrifices endlessly year after year cannot wholly free those who come to worship from their sins. Otherwise, would they not have ceased to offer these sacrifices, because those who offered them, having once been purified, would have had no further consciousness of sin? read more. They really only serve to remind the people annually of the sins they have committed, for bulls' and goats' blood is powerless to remove sin.
So I said, 'See, I have come! as the Book of the Law says of me, O God, to do your will!' " At first he says, "You never wished or cared for sacrifices or offerings, or burnt-offerings or sacrifices for sin"??ll of which the Law prescribes??9 and then he adds, "See, I have come to do your will!" He is taking away the old to put the new in its place.
And it is through his doing of God's will that we have been once for all purified from sin through the offering of the body of Jesus Christ in sacrifice. Every other priest stands officiating day after day, offering over and over again the same sacrifices, though they were powerless ever to remove people's sins. read more. But Christ has offered for all time one sacrifice for sin, and has taken his seat at God's right hand,
But when these are forgiven, there is no more need of offerings for sin. Since then, brothers, we have free access to the sanctuary through the blood of Jesus,
Since then, brothers, we have free access to the sanctuary through the blood of Jesus, by the new, living way which he has opened for us, through the curtain, that is, his physical nature,
by the new, living way which he has opened for us, through the curtain, that is, his physical nature, and since in him we have a great priest set over the house of God,
and since in him we have a great priest set over the house of God, let us draw near to God in sincerity of heart and with perfect faith, with our hearts cleansed from the sense of sin, and our bodies washed with clean water.
let us draw near to God in sincerity of heart and with perfect faith, with our hearts cleansed from the sense of sin, and our bodies washed with clean water.
Faith made Abel's sacrifice greater in the sight of God than Cain's; through faith he gained God's approval as an upright man, for God himself approved his offering, and through faith even when he was dead he still spoke.
Faith made Abel's sacrifice greater in the sight of God than Cain's; through faith he gained God's approval as an upright man, for God himself approved his offering, and through faith even when he was dead he still spoke.
Our altar is one at which those who serve the tent of worship have no right to eat. For the bodies of the animals whose blood is taken into the sanctuary by the high priest are burned outside the camp. read more. And so Jesus too, in order to purify the people by his blood, suffered death outside the city gate. Let us, therefore, go out to him, outside the camp, sharing the contempt that he endured,
In his name let us continually offer praise as our sacrifice to God??he utterance of lips that glorify God's name. But do not forget to be helpful and generous, for that is the kind of sacrifice that pleases God.
May God, the giver of peace, who brought back from the dead our Lord Jesus who through the blood by which he ratified the everlasting agreement has become the great shepherd of the sheep,
but with precious blood, like that of an unblemished, spotless lamb, the blood of Christ, who was predestined for this before the foundation of the world, but was revealed only at the end of the ages,
For you were astray like sheep, but now you have returned to the shepherd and guardian of your souls.
God's love for us has been revealed in this way??hat God has sent his only Son into the world, to let us have life through him. The love consists not in our having loved God, but in his loving us and sending his Son as an atoning sacrifice for our sins.
and from Jesus Christ the trustworthy witness, the firstborn of the dead, and the sovereign of the kings of the earth. To him who loves us and has released us from our sins by his blood
"I am the Alpha and the Omega." says the Lord God, who is and was and is coming, the Almighty. I, John, your brother and companion in the distress, the kingdom, and the endurance that Jesus brings, found myself on the island called Patmos, for uttering God's message and testifying to Jesus.
I turned to see whose voice it was that was speaking to me, and when I turned I saw seven gold lampstands,
When he took the roll, the four animals and the twenty-four elders fell down before the Lamb, each with a harp and gold bowls full of incense, that is, of the prayers of God's people. Then they sang a new song: "You deserve to take the roll and open its seals, for you have been slaughtered, and with your blood have bought for God men from every tribe, tongue, people, and nation, read more. and have made them a kingdom of priests for our God, and they are to reign over the earth." Then in my vision I heard the voices of many angels surrounding the throne, the animals, and the elders, numbering myriads of myriads and thousands of thousands, saying in a loud voice, "The Lamb that was slaughtered deserves to receive power, wealth, wisdom, might, honor, glory, and blessing."
So the smoke of the incense went up before God from the angel's hand for the prayers of his people.
All the inhabitants of the earth whose names have not from the foundation of the world been written in the slain Lamb's book of life, will worship it.
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/goodspeed'>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.
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For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith. This was to vindicate his own justice (for in his forbearance, God passed over men's former sins)??26 to vindicate his justice at the present time, and show that he is upright himself, and that he makes those who have faith in Jesus upright also.
but also on ours, for it is to be credited also to us who have faith in him who raised from the dead our Lord Jesus, who was given up to death to make up for our offenses, and raised to life to make us upright.
I appeal to you, therefore, brothers, by this mercy of God, to offer your bodies in a living sacrifice that will be holy and acceptable to God; that is your rational worship.
They did far more than I hoped, for first in obedience to God's will, they gave themselves to the Lord, and to me.
and lead loving lives, just as Christ loved you and gave himself for you, as a fragrant offering and sacrifice to God.
You have paid me in full, and more too. I am fully supplied with what I have received from you through Epaphroditus. It is like fragrant incense, just such a sacrifice as God welcomes and approves.
for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice.
for bulls' and goats' blood is powerless to remove sin.
But Christ has offered for all time one sacrifice for sin, and has taken his seat at God's right hand,
For if we choose to go on sinning after we have so fully learned the truth, there is no sacrifice left to be offered for our sins,
Faith made Abel's sacrifice greater in the sight of God than Cain's; through faith he gained God's approval as an upright man, for God himself approved his offering, and through faith even when he was dead he still spoke.
In his name let us continually offer praise as our sacrifice to God??he utterance of lips that glorify God's name. But do not forget to be helpful and generous, for that is the kind of sacrifice that pleases God.
and build yourselves up as living stones into a spiritual house for a consecrated priesthood, so as to offer spiritual sacrifices that through Jesus Christ will be acceptable to God.
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/goodspeed'>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/goodspeed'>1/type/goodspeed'>Nu 28:1/type/goodspeed'>1,1/type/goodspeed'>1,1/type/goodspeed'>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/goodspeed'>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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For no human being can be made upright in the sight of God by observing the Law. All that the Law can do is to make man conscious of sin.
I appeal to you, therefore, brothers, by this mercy of God, to offer your bodies in a living sacrifice that will be holy and acceptable to God; that is your rational worship.
In his name let us continually offer praise as our sacrifice to God??he utterance of lips that glorify God's name. But do not forget to be helpful and generous, for that is the kind of sacrifice that pleases God.
who was predestined for this before the foundation of the world, but was revealed only at the end of the ages,
All the inhabitants of the earth whose names have not from the foundation of the world been written in the slain Lamb's book of life, will worship it.
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,
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I appeal to you, therefore, brothers, by this mercy of God, to offer your bodies in a living sacrifice that will be holy and acceptable to God; that is your rational worship.
and lead loving lives, just as Christ loved you and gave himself for you, as a fragrant offering and sacrifice to God.
You have paid me in full, and more too. I am fully supplied with what I have received from you through Epaphroditus. It is like fragrant incense, just such a sacrifice as God welcomes and approves.
He is the reflection of God's glory, and the representation of his being, and bears up the universe by his mighty word. He has effected man's purification from sin, and has taken his seat on high at the right hand of God's Majesty,
And all this looked toward the present time and was symbolic of the fact that the mere offering of material gifts and sacrifices cannot inwardly qualify the worshiper to approach God, since they have to do only with food and drink and various washings??aterial regulations in force only until the time for the new order.
since they have to do only with food and drink and various washings??aterial regulations in force only until the time for the new order. But when Christ came, as the high priest of the better system under which we live, he went once for all, through that greater, more perfect tent of worship not made by human hands nor a part of our material creation, into the sanctuary,
But when Christ came, as the high priest of the better system under which we live, he went once for all, through that greater, more perfect tent of worship not made by human hands nor a part of our material creation, into the sanctuary, taking with him no blood of goats and calves, but his own, and secured our permanent deliverance.
taking with him no blood of goats and calves, but his own, and secured our permanent deliverance.
taking with him no blood of goats and calves, but his own, and secured our permanent deliverance. For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically,
For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically,
For if sprinkling ceremonially defiled persons with the blood of bulls and goats and with the ashes of a heifer purifies them physically, how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God?
how much more surely will the blood of the Christ, who with the eternal Spirit made himself an unblemished offering to God, purify our consciences from the old wrongdoing for the worship of the everliving God? And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised.
And this is why he is the negotiator of a new agreement, in order that as someone has died to deliver them from the offenses committed under the old agreement, those who have been offered it may receive the unending inheritance they have been promised. For where a will is involved, the death of the one who made it must be established, read more. for a will is valid only in the case of a person who is dead; it has no force as long as the testator is alive. So even the old agreement could not be ratified without the use of blood. For when Moses had told all the regulations of the Law to all the people, he took calves' and goats' blood, along with water, crimson wool, and a bunch of hyssop, and sprinkled the roll of the Law and all the people, saying, "This blood ratifies the agreement which God has commanded me to make with you." The tent too and all the appliances used in the priestly service he sprinkled with blood in the same way. In fact, under the Law, almost everything is purified with blood, and unless blood is poured out nothing is forgiven. By such means, therefore, these things that were only copied from the originals in heaven had to be purified, but the heavenly originals themselves required far better sacrifices than these. For it was not a sanctuary made by human hands and only copied after the true one that Christ entered, but he went into heaven itself, in order to appear now on our behalf in the very presence of God. Nor does he go in to offer himself over and over again, like the high priest who enters the sanctuary year after year, taking with him blood that is not his own, for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice.
for then he would have had to suffer death over and over, ever since the creation of the world. But, as it is, once for all at the close of the age he has appeared, to put an end to sin by his sacrifice.
For while the Law foreshadowed the blessings that were to come, it did not fully express them, and so the priests by offering the same sacrifices endlessly year after year cannot wholly free those who come to worship from their sins.
They really only serve to remind the people annually of the sins they have committed, for bulls' and goats' blood is powerless to remove sin. read more. That is why the Christ, when he was coming into the world, said, "You have not wished sacrifice or offering, but you have provided a body for me.
At first he says, "You never wished or cared for sacrifices or offerings, or burnt-offerings or sacrifices for sin"??ll of which the Law prescribes??9 and then he adds, "See, I have come to do your will!" He is taking away the old to put the new in its place.
At first he says, "You never wished or cared for sacrifices or offerings, or burnt-offerings or sacrifices for sin"??ll of which the Law prescribes??9 and then he adds, "See, I have come to do your will!" He is taking away the old to put the new in its place.
And it is through his doing of God's will that we have been once for all purified from sin through the offering of the body of Jesus Christ in sacrifice.
And it is through his doing of God's will that we have been once for all purified from sin through the offering of the body of Jesus Christ in sacrifice. Every other priest stands officiating day after day, offering over and over again the same sacrifices, though they were powerless ever to remove people's sins.
In his name let us continually offer praise as our sacrifice to God??he utterance of lips that glorify God's name. But do not forget to be helpful and generous, for that is the kind of sacrifice that pleases God.
and build yourselves up as living stones into a spiritual house for a consecrated priesthood, so as to offer spiritual sacrifices that through Jesus Christ will be acceptable to God.