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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"If therefore when you are offering your gift upon the altar, and there remember that your brother has a grievance against you,
"But go and learn what this means, "It is mercy I desire, and not sacrifice; for I am come not to call just men, but sinners."
and that beside him there is none other, and to love him with all one's heart and with all one's understanding and with all one's might, and to love one's neighbor as oneself is far beyond all whole burnt offerings and sacrifices."
I entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
Then get rid of the old leaven, so that you may be like a new lump, as you are now unleavened. For our Paschal Lamb has already been sacrificed, Christ himself.
Now, however, when you have come to know God, or rather to be known by God, how is it that you are beginning to turn back to those weak and beggarly externalities, eager to be in bondage to them again?
and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
But I give you a receipt in full for all things abound. I am amply supplied with what you sent by Epaphroditus??n odor of sweet fragrance, a sacrifice acceptable, well pleasing to God.
This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper; since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation. read more. But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation,
But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation, not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption.
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh, how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God! And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance.
And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance. For where there is a testament, there must also be brought forward in evidence the death of the testator. read more. For a testament is only of force in case of the dead, being never valid so long as the testator lives. Accordingly we find that not without blood was the first testament enacted. For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people. saying, This is the blood of that testament which God commanded in regard to you. Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law, almost everything is purified by blood, and without the shedding of blood there is no remission of sins. While, then, it was necessary that the copies of the heavenly things should be cleansed by such sacrifices, the heavenly things themselves required nobler sacrifices than these. For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf. Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own; (for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near.
But on the other hand, in these sacrifices sins are called to memory, year after year.
First when it is said, Thou hast no longing for, thou takest no delight in Sacrifices and offerings, or whole burnt offerings and sin offerings, (offerings regularly made under the law), and then it is added, Lo, I come to do thy will, he does away with the first, in order that he may establish the second. read more. And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
In his name, then, let us continually offer up a sacrifice of praise to God, that is the fruit of lips that confess his name. And forget not to be kind and liberal; for with that sort of sacrifice 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 to God a sacrifice more acceptable than that of Cain, through which he had witness borne to him that he was righteous, God giving the testimony by accepting his gifts; and through it he, although he is dead, still speaks.
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/mnt'>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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"For this reason I say to you, do not be anxious about your life, inquiring what you shall eat or what you shall drink, nor yet for your body, inquiring what you shall wear. Is not your life more than its food, and your body than its clothing?
that the word spoken through Isaiah the prophet might be fulfilled, He took upon himself our weaknesses, and bore the burden of our diseases.
"Do not be afraid of those who kill the body, but cannot kill the soul; but fear rather him who can destroy both soul and body in Gehenna.
"He who has saved his life shall lose it; and he who has lost his life for my sake shall find it.
For he who wants to save his life will lose it; but whoever loses his life for my sake will find it. What will it profit a man to gain the whole world and lose his soul? or what shall a man give in exchange for his soul?
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"Drink from it, all of you; for this is my blood of the Covenant, which is poured out for many for the forgiveness of sins.
They were silent. Then looking around upon them with anger, and deeply grieved by the hardening of their hearts, he said to the man, "Stretch out your hand!" He stretched it out, and the hand was at once completely restored.
For whoever wishes to save his life will lose it; but whoever, for my sake and the gospel's, loses his life will save it.
and justly, for even the Son of man came not to be served, but to serve, and to give his life, a ransom for many."
And the first day of the feast of Unleavened Bread, the day for killing the paschal lamb, his disciples asked him, "Where do you want us to go and make preparation for you to eat the Passover?"
Then he said to his disciples. "For this is the reason I say to you. Be not anxious for your life, what you shall eat; nor yet your body what shall you wear. "For the life is more than food, and the body is more than clothes.
The next day he saw Jesus coming toward him, and said: "Behold, that is God's Lamb, who takes and bears away the sin of the world.
He said to them, "Come, and you shall see." So they went and saw where he was staying, and spent that day with him. It was then about four o'clock in the afternoon.
Now the Passover of the Jews was near, so Jesus went up to Jerusalem.
And just as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up,
"For God so loved the world that he gave his only begotten Son, that whoever trusts in him should not perish, but have eternal life.
Whoever believes in the Son has eternal life, but he who disobeys the Son shall not see life, but he who disobeys the Son shall not see life, but the wrath of God abides upon him."
"The Father loves me for this, because I am laying down my life that I may take it again. "No man is taking it away from me. I am laying it down on my own accord. I have authority to lay it down, and I have authority to take it again. I received this commandment from my Father."
"No man is taking it away from me. I am laying it down on my own accord. I have authority to lay it down, and I have authority to take it again. I received this commandment from my Father."
but they are now being justified by his free grace through the deliverance that is in Christ Jesus.
but they are now being justified by his free grace through the deliverance that is in Christ Jesus. For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness, I say, at this present time; that he himself might be just, and yet the justifier of him who has faith in Jesus.
For while we were still without strength, Christ died in due time for the ungodly. Why, a man will hardly give his life for another, even for a righteous man, though perchance for a good man one might even take it upon himself to die. read more. But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us.
For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life. And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous.
For this we know, that our old self was crucified with Christ, in order that the slave of sin might be destroyed; so that we should no longer be in slavery to sin??7 for he who is dead is set free from sin.
For God has done what the Law could not do, weakened as it was by flesh. By sending his own Son in the likeness of sinful flesh, and on account of sin, he condemned sin in the flesh; in order that the Law might be fulfilled in us who order our lives not after the flesh, but after the spirit. read more. For they who live after the flesh, give their attention to the things of the flesh; But they who live after the spirit, give their attention to spiritual things. To be earthly minded means death; To be spiritually minded means life and peace.
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things?
I entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
Then get rid of the old leaven, so that you may be like a new lump, as you are now unleavened. For our Paschal Lamb has already been sacrificed, Christ himself.
Then get rid of the old leaven, so that you may be like a new lump, as you are now unleavened. For our Paschal Lamb has already been sacrificed, Christ himself.
For the very first thing I taught you was that I had myself been taught, that Christ died for our sins according to the Scripture,
Him who knew no sin, in our behalf he has made to be sin; so that in him we might become the righteousness of God.
Him who knew no sin, in our behalf he has made to be sin; so that in him we might become the righteousness of God.
I have been crucified with Christ, so it is no longer I who am living, but it is Christ who is living in me; and the life I am now living in the flesh, I am living in faith of the Son of God who loved me and gave himself up for me.
Christ has redeemed us from the curse of the Law by becoming a curse for us (for it is written, Cursed is every one who is hanged upon a tree),
Christ has redeemed us from the curse of the Law by becoming a curse for us (for it is written, Cursed is every one who is hanged upon a tree),
For the desire of the flesh is against that of the Spirit, and the desire of the Spirit is against that of the flesh, for they two are antagonistic, so that you may not do those things that you wish.
It is in him we have deliverance, the forgiveness of our trespasses, through his blood;
Thus he reconciled us both in one body to God by his cross, on which he slew our enmity.
and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
More than this, after he had shone himself in human form, he humbled himself in his obedience even to death; yes, and to death on a cross.
Nay, even if my life is to be poured out as a libation upon the sacrifice and service of you faith,
But I give you a receipt in full for all things abound. I am amply supplied with what you sent by Epaphroditus??n odor of sweet fragrance, a sacrifice acceptable, well pleasing to God.
because of the hope laid up for you in heaven. Long ago you heard of this hope in the message which came to you of the truth of the gospel.
and by him it chose to reconcile all things alike on earth or in heaven to himself; making peace by him, through the blood of his cross.
I am now rejoicing in my sufferings on your behalf; and I am filling up in my own body what is yet lacking of the sufferings of Christ in behalf of the church, his Body.
For these precepts, although they have a show of wisdom with their self-imposed devotions and fastings and bodily austerities, are of no real value against the indulgence of the carnal appetites.
The younger men exhort to be sober-minded; in every respect showing yourself an example of good works.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
For it befitted him, for whom and through whom all things exist, in bringing many sons to glory, to make the Pioneer of their salvation perfect through sufferings.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
For every high priest chosen from time to time from among men is appointed on behalf of men, in matters relating to God, to offer both gifts and sacrifices on behalf of sins. He is able to deal gently with the ignorant and erring, since he himself also is encompassed with moral weakness, read more. and because of this weakness he is bound to offer sin-offerings not only for the people, but also for himself. Again no one takes this honorable office for himself, but he is called by God, just as Aaron was.
In the days of his flesh, with better cries and weeping Jesus offered up prayers and supplications to Him who was able to save him out of death; and he was heard because of his devout submission. Though he was a son, yet learned he obedience through the things which he suffered; read more. and by being thus made perfect, he became the source of enduring salvation to all who obey him,
This hope we have as an anchor of the soul, secure and strong, and passing into the sanctuary which is beyond the veil; whither Jesus himself is entered as a forerunner on our behalf, having become a priest forever, after the order of Melchizedek.
Hence also he is able to continue saving to the uttermost those who are ever drawing near to God through him, seeing that he is ever living to intercede for them.
For every high priest is appointed to offer both gifts and sacrifices; whence it follows that this High Priest also must have some offering to make.
but into the inner tent the high priest only goes alone, once a year, and that not without blood, which he offers for himself and for the ignorances of the people. The Holy Spirit teaching by this that the way into the Holiest has not yet been disclosed while the first tent is still standing. read more. This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper;
This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper; since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation. read more. But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation, not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption.
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh, how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God! And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance.
And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance. For where there is a testament, there must also be brought forward in evidence the death of the testator.
For where there is a testament, there must also be brought forward in evidence the death of the testator. For a testament is only of force in case of the dead, being never valid so long as the testator lives.
For a testament is only of force in case of the dead, being never valid so long as the testator lives. Accordingly we find that not without blood was the first testament enacted.
Accordingly we find that not without blood was the first testament enacted.
Accordingly we find that not without blood was the first testament enacted. For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people. saying, This is the blood of that testament which God commanded in regard to you.
saying, This is the blood of that testament which God commanded in regard to you.
saying, This is the blood of that testament which God commanded in regard to you.
saying, This is the blood of that testament which God commanded in regard to you. Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law,
Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law,
Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law, almost everything is purified by blood, and without the shedding of blood there is no remission of sins.
almost everything is purified by blood, and without the shedding of blood there is no remission of sins. While, then, it was necessary that the copies of the heavenly things should be cleansed by such sacrifices, the heavenly things themselves required nobler sacrifices than these.
While, then, it was necessary that the copies of the heavenly things should be cleansed by such sacrifices, the heavenly things themselves required nobler sacrifices than these. For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf.
For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf. Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own;
Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own; (for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
(for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself. And since it is appointed to men once to die, and after that the judgment;
And since it is appointed to men once to die, and after that the judgment; so also the Christ, after being once for all offered to bear the sins of many, will appear a second time, without sin, to those who wait for him for salvation.
so also the Christ, after being once for all offered to bear the sins of many, will appear a second time, without sin, to those who wait for him for salvation.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near. Otherwise would they not have ceased to be offered? Because the worshippers having been once cleansed, would have had no more consciousness of sin. read more. But on the other hand, in these sacrifices sins are called to memory, year after year. For it is impossible for the blood of bulls and goats to take away sin.
Then I said, "I am come??n the roll of the book it is written of me??o do thy will, O God." First when it is said, Thou hast no longing for, thou takest no delight in Sacrifices and offerings, or whole burnt offerings and sin offerings, read more. (offerings regularly made under the law), and then it is added, Lo, I come to do thy will, he does away with the first, in order that he may establish the second. And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all. For while every priest stands, day after day, at his ministrations, and many times repeats the same sacrifices, which can never take away sins, this Priest, after offering one Sacrifice for sins, sat down forever on God's right hand;
But when these have been remitted, there is no more any offering for sin. Since, then, we have a cheerful confidence, brothers, to enter into the Holiest by the blood of Jesus,
Since, then, we have a cheerful confidence, brothers, to enter into the Holiest by the blood of Jesus, by the way which he dedicated for us, that new and living way, through the veil (that is, his flesh);
by the way which he dedicated for us, that new and living way, through the veil (that is, his flesh); and since we have a great High Priest over the house of God;
and since we have a great High Priest over the house of God; let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
By faith Abel offered to God a sacrifice more acceptable than that of Cain, through which he had witness borne to him that he was righteous, God giving the testimony by accepting his gifts; and through it he, although he is dead, still speaks.
By faith Abel offered to God a sacrifice more acceptable than that of Cain, through which he had witness borne to him that he was righteous, God giving the testimony by accepting his gifts; and through it he, although he is dead, still speaks.
We Christians have an altar from which those have no right to eat who minister in the Tabernacle. For the bodies of the animals whose blood is carried by the High Priest into the Holy Place are burned outside the camp, read more. and so Jesus suffered outside the gate in order to sanctify the people by his own blood. Let us then go forth to him outside the camp, bearing his reproach.
In his name, then, let us continually offer up a sacrifice of praise to God, that is the fruit of lips that confess his name. And forget not to be kind and liberal; for with that sort of sacrifice God is well pleased.
Now the God of peace, who brought up from the dead our Lord Jesus, that great Shepherd of the sheep, by the blood of an eternal covenant,
but with precious blood, like that of a lamb without spot or blemish, even the blood of Christ. He was indeed foreknown before the foundation of the world, but was manifested at the end of the times for your sake.
For you were straying like lost sheep, but you are now returned to the Shepherd and Guardian of your souls.
In this was the love of God clearly shown toward us, by his sending his only Son into the world, so that we might live through him. In this is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and has loosed us from our sins in his own blood;
"I am the Alpha and the Omega," says the Lord God, who is, and who was, and who is to come, the Almighty. I, John, who am your brother and who share with you in the woes and kingdom and stedfastness of Jesus, found myself in the island called Patmos, for the sake of the word of God and the testimony of Jesus.
And I turned to see the Voice which was speaking to me, and as I turned I saw seven golden candlesticks;
When he took the book, the four Living Creatures and the four and twenty Elders fell down before the Lamb. And each had a harp and a golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, "Worthy art thou to take the book And to open its seals; For thou wast slain and didst ransom for God Men out of every tribe and tongue and people and nation; read more. Thou hast made them kings and priests unto our God, And they shall reign on earth." Then I looked and heard a voice of many angels encircling the throne and a voice of the Living Creatures and of the Elders; and the number of them was ten thousand times ten thousand, and thousands of thousands, singing aloud, "Worthy is the Lamb who has been slain, To receive power and riches and wisdom And might and honor and glory and blessing."
And the smoke of the incense, with the prayers of the saints, rose up from the hand of the angel into the presence of God.
and each one whose name has not been written in the Lamb's book of life, the Lamb who has been slain from the foundation of the world. All who dwell on the earth shall 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/mnt'>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
For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
For it will be "reckoned for righteousness." to us also, who believe on him that raised from the dead our Lord Jesus; who was betrayed to death for our transgressions, and raised again to life for our justification.
I entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
And this not as I had expected, but in accordance with the will of God, they first gave themselves to God and to me.
and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
But I give you a receipt in full for all things abound. I am amply supplied with what you sent by Epaphroditus??n odor of sweet fragrance, a sacrifice acceptable, well pleasing to God.
(for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
For it is impossible for the blood of bulls and goats to take away sin.
this Priest, after offering one Sacrifice for sins, sat down forever on God's right hand;
For if we sin wilfully, after we have received the knowledge of the truth, there no longer remains any other sacrifice for sins,
By faith Abel offered to God a sacrifice more acceptable than that of Cain, through which he had witness borne to him that he was righteous, God giving the testimony by accepting his gifts; and through it he, although he is dead, still speaks.
In his name, then, let us continually offer up a sacrifice of praise to God, that is the fruit of lips that confess his name. And forget not to be kind and liberal; for with that sort of sacrifice God is well pleased.
And yourselves like living stones be built into a spiritual house, to be a holy priesthood offering spiritual sacrifices, acceptable to God, through Christ Jesus.
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/mnt'>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/mnt'>1/type/mnt'>Nu 28:1/type/mnt'>1,1/type/mnt'>1,1/type/mnt'>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/mnt'>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
See Verses Found in Dictionary
For no man will be justified in God's sight by works of the Law; for through the Law comes the consciousness of sin.
I entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
In his name, then, let us continually offer up a sacrifice of praise to God, that is the fruit of lips that confess his name. And forget not to be kind and liberal; for with that sort of sacrifice God is well pleased.
He was indeed foreknown before the foundation of the world, but was manifested at the end of the times for your sake.
and each one whose name has not been written in the Lamb's book of life, the Lamb who has been slain from the foundation of the world. All who dwell on the earth shall 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 entreat you therefore, brothers, by the mercies of God, to present your bodies to Him as a living sacrifice, holy and acceptable to God. This is your reasonable service of worship.
and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
But I give you a receipt in full for all things abound. I am amply supplied with what you sent by Epaphroditus??n odor of sweet fragrance, a sacrifice acceptable, well pleasing to God.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper; since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation.
since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation. But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation,
But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation, not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption.
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption.
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh, how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God! And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance.
And because of this he is the Mediator of a new testament, in order that, since a death has taken place to atone for offenses committed under the first testament, those who have been called may receive the promise of the eternal inheritance. For where there is a testament, there must also be brought forward in evidence the death of the testator. read more. For a testament is only of force in case of the dead, being never valid so long as the testator lives. Accordingly we find that not without blood was the first testament enacted. For after every commandment according to the law had been spoken by Moses to the people, he took the blood of calves and goats, and scarlet wool and hyssop, and sprinkled both the book itself and all the people. saying, This is the blood of that testament which God commanded in regard to you. Moreover the tabernacle and all the vessels of service he sprinkled likewise, and indeed, according to the Law, almost everything is purified by blood, and without the shedding of blood there is no remission of sins. While, then, it was necessary that the copies of the heavenly things should be cleansed by such sacrifices, the heavenly things themselves required nobler sacrifices than these. For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf. Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own; (for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
(for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near.
But on the other hand, in these sacrifices sins are called to memory, year after year. For it is impossible for the blood of bulls and goats to take away sin. read more. It is for this reason that the Christ, on coming into the world, declared. Sacrifice and offerings thou dost not desire, But a body didst thou prepare for me;
First when it is said, Thou hast no longing for, thou takest no delight in Sacrifices and offerings, or whole burnt offerings and sin offerings,
First when it is said, Thou hast no longing for, thou takest no delight in Sacrifices and offerings, or whole burnt offerings and sin offerings, (offerings regularly made under the law), and then it is added, Lo, I come to do thy will, he does away with the first, in order that he may establish the second. read more. And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all. For while every priest stands, day after day, at his ministrations, and many times repeats the same sacrifices, which can never take away sins,
In his name, then, let us continually offer up a sacrifice of praise to God, that is the fruit of lips that confess his name. And forget not to be kind and liberal; for with that sort of sacrifice God is well pleased.
And yourselves like living stones be built into a spiritual house, to be a holy priesthood offering spiritual sacrifices, acceptable to God, through Christ Jesus.