Reference: Sacrifice
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An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn. But after Moses this was, among the Jews, confined to the family of Aaron.
There was but one place appointed in the law for the offering of sacrifices by the Jews. It was around the one altar of the only true God in the tabernacle, and afterwards in the temple, that all his people were to unite in his worship, Le 17:4,9; De 12:5-18. On some special occasions, however, kings, prophets, and judges sacrificed elsewhere, Jg 2:5; 6:26; 13:16; 1Sa 7:17; 1Ki 3:2-3; 18:33. The Jews were taught to cherish the greatest horror of human sacrifices, as heathenish and revolting, Le 20:2; De 12:31; Ps 106:37; Isa 66:3; Eze 20:31.
The Hebrews had three kinds of sacrifices:
1. The burnt-offering or holocaust, in which the whole victim was consumed, without any reserve to the person who gave the victim, or to the priest who killed and sacrificed it, except that the priest had the skin; for before the victims were offered to the Lord, their skins were flayed off, and their feet and entrails were washed, Le 1; 7:8. Every burnt offering contained an acknowledgment of general guilt, and a typical expiation of it. The burning of the whole victim on the altar signified, on the part of the offerer, the entireness of his devotion of himself and all his substance to God; and, on the part of the victim, the completeness of the expiation.
2. The sin offering, of which the trespass offering may be regarded as a variety. This differed from the burnt-offering in that it always had respect to particular offences against law either moral through ignorance, or at least not in a presumptuous spirit. No part of it returned to him who had given it, but the sacrificing priest had a share of it, Le 4-6; 7:1-10.
3. Peace-offerings: these were offered in the fulfillment of vows, to return thanks to God for benefits, (thank-offerings,) or to satisfy private devotion, (freewill-offerings.) The Israelites accordingly offered these when they chose, no law obliging them to it, and they were free to choose among such animals as were allowed in sacrifice, Le 3; 7:11-34. The law only required that the victim should be without blemish. He who presented it came to the door of the tabernacle, put his hand on the head of the victim, and killed it. The priest poured out the blood about the altar of burnt-sacrifices: he burnt on the fire of the altar the fat of the lower belly, that which covers the kidneys, the liver, and the bowels. And if it were a lamb, or a ram, he added to it the rump of the animal, which in that country is very fat. Before these things were committed to the fire of the altar, the priest put them into the hands of the offerer, then made him lift them up on high, and wave them toward the four quarters of the world, the priest supporting and direction his hands. The breast and the right shoulder of the sacrifice belonged to the priest that performed the service; and it appears that both of them were put into the hands of him who offered them, though Moses mentions only the breast of the animal. After this, all the rest of the sacrifice belonged to him who presented it, and he might eat it with his family and friends at his pleasure, Le 8:31. The peace offering signified expiation of sin, and thus reconciliation with God, and holy communion with him and with his people.
The sacrifices of offerings of meal or liquors, which were offered for sin, were in favor of the poorer sort, who could not afford to sacrifice an ox or goat or sheep, Le 5:10-13. They contented themselves with offering meal or flour, sprinkled with oil, with spice (or frankincense) over it. And the priest, taking a handful of this flour, with all the frankincense, sprinkled them on the fire of the altar; and all the rest of the flour was his own: he was to eat it without leaven in the tabernacle, and none but priests were to partake of it. As to other offerings, fruits, wine, meal, wafers, or cakes, or any thing else, the priest always cast a part on the altar; the rest belonged to him and the other priests. These offerings were always accompanied with salt and wine, but were without leaven, Le 2.
Offerings, in which they set at liberty a bird or a goat, were not strictly sacrifices, because there was no shedding of blood, and the victim remained alive.
Sacrifices of birds were offered on three occasions: 1. For sin, when the person offering was not rich enough to provide an animal for a victim, Le 5:7-8. 2. For purification of a woman after childbirth, Le 12:6-7. When she could offer a lamb and a young pigeon, she gave both; the lamb for a burnt offering, the pigeon for a sin offering. But if she were not able to offer a lamb, she gave a pair of turtles, or a pair of young pigeons; one for a burnt offering, and the other for a sin offering. 3. They offered two sparrows for those who were purified from the leprosy; one was a burnt offering, the other was a scape-sparrow, as above, Le 14:4,etc., Le 14:1; 27:34.
For the sacrifice of the paschal lamb, see PASSOVER.
The perpetual sacrifice of the tabernacle and temple, Ex 29:38-40; Nu 28:3, was a daily offering of two lambs on the altar of burnt offerings; one in the morning, the other in the evening. They were burnt as holocausts, but by a small fire, that they might continue burning the longer. The lamb of the morning was offered about sunrise, after the incense was burnt on the golden altar, and before any other sacrifice. That in the evening was offered between the two evenings, that is, at the decline of day, and before night. With each of these victims was offered half a pint of wine, half a pint of the purest oil, and an assaron, or about five pints, of the finest flour.
Such were the sacrifices of the Hebrews-sacrifices of divine appointment, and yet altogether incapable in themselves of purifying the soul or atoning for its sins. Paul has described these and other ceremonies of the law "as weak and beggarly elements," Ga 4:9. They represented grace and purity, but they did not communicate it. They convinced the sinner of his necessity of purification and sanctification to God; but they did not impart holiness or justification to him. Sacrifices were only prophecies and figures of the sacrifice, the Lamb of God, which eminently includes all their virtues and qualities; being at the same time a holocaust, a sacrifice for sin, and a sacrifice of thanksgiving; containing the whole substance and efficacy, of which the ancient sacrifices were only representations. The paschal lamb, the daily burnt-offerings, the offerings of flour and wine, and all other oblations, of whatever nature, promised and represented the death of Jesus Christ, Heb 9:9-15; 10:1. Accordingly, by his death he abolished them all, 1Co 5:7; Heb 10:8-10. By his offering of himself once for all, Heb 10:3, he has superseded all other sacrifices, and saves forever all who believe, Eph 5:2; Heb 9:11-26; while without this expiatory sacrifice, divine justice could never have relaxed its hold on a single human soul.
The idea of a substitution of the victim in the place of the sinner is a familiar one in the Old Testament, Le 16:21; De 21:1-8; Isa 53:4; Da 9:26; and is found attending all the sacrifices of animals, Le 4:20,26; 5:10; 14:18; 16:21. This is the reason assigned why the blood especially, as being the very life and soul
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Therefore, if thou bring thy gift to the altar, and there remember that thy brother hath aught against thee,
But go ye and learn what this meaneth: "I desire mercy, and not sacrifice." For I came not to call righteous men, but sinners.
and to love him with all the heart, and with all the understanding, and with all the strength, and to love ones neighbor as ones self, is more than all the whole burntofferings and the sacrifices.
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, wellpleasing to God, which is your spiritual worship;
Cleanse out the old leaven, that ye may be a new lump, as ye are unleavened; for our passover also hath been sacrificed, even Christ.
but now, after having known God, or rather having been known by God, how is it that ye are turning back to the weak and beggarly rudiments to which ye wish to be again in bondage?
and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
But I have all, and abound; I am full, having received from Epaphroditus what was sent from you, a sweet odor, a sacrifice acceptable, wellpleasing to God.
which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper, being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation. read more. But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary,
But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary, not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption.
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God! And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised.
And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised. For where there is a testament there must of necessity be implied the death of the testator; read more. for a testament is of force after men are dead, since it is of no force while the testator is living. Hence neither was the first covenant ratified without blood. For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God enjoined in respect to you." The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood. And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these. For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf. Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others; for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect.
But in these sacrifices there is a remembrance of sins every year.
Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law, then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. read more. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
Through him therefore let us offer up a sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. But works of kindness and liberality forget not; for with such sacrifices God is well pleased.
Easton
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Ge 3:21). Abel offered a sacrifice "of the firstlings of his flock" (Ge 4:4; Heb 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Ge 7:2,8), because animals were not given to man as food till after the Flood.
The same practice is continued down through the patriarchal age (Ge 8:20; 12:7; 13:4,18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex 12:3-27; Le 23:5-8; Nu 9:2-14). (See Altar.)
We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified."
Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See Offering.)
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By faith Abel offered to God a more excellent sacrifice than Cain, through which he received testimony that he was righteous, God testifying of his gifts; and by it though dead he yet speaketh.
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/noyes'>Ex 3:18; 5:1,3,8,17).
Jethro's offering burnt offerings and peace offerings when he met Israel shows that sacrifice was common to the two great branches of the Semitic stock (Ex 18:12). Balaam's sacrifices were burnt offerings (Nu 23:2-3,6,15); Job's were also (Job 1:5; 42:7-8). Thus the oldest sacrifices were burnt offerings. The fat is referred to, not the blood. The peace offering is later, answering to a more advanced development of social life. Moses' order of the kinds of sacrifices in Leviticus answers to this historical succession. Therefore, the radical idea of sacrifice is in the burnt offering; figuring THE ASCENT of the reconciled, and accepted creature to Jehovah: "'olah" (Le 1:9): his self-sacrificing surrender wholly of body,
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Therefore I say to you, Be not anxious for your life, what ye shall eat; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than raiment?
that it might be fulfilled which was spoken through Isaiah the prophet, saying, "He himself took our infirmities, and bore our diseases."
And fear not those who kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell.
He that findeth his life will lose it; and he that loseth his life for my sake will find it.
For whoever chooseth to save his life will lose it; and whoever shall lose his life for my sake will find it. For what will a man be profited, if be gain the whole world, and forfeit his life? or what shall a man give as an exchange for his life?
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
for this is my blood of the covenant, which is shed for many for remission of sins.
And looking round on them with anger, being grieved for the hardness of their hearts, he saith to the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored.
For whoever chooseth to save his life, will lose it; but whoever shall lose his life for the sake of me and of the glad tidings, will save it.
for even the Son of man came not to be served, but to serve, and to give his life a ransom for many.
And on the first day of the feast of unleavened bread, when they used to kill the passover, his disciples say to him, Where wilt thou that we go and make ready for thee to eat the passover?
And he said to his disciples, Therefore I say to you, Be not anxious for the life, what ye shall eat; nor for the body, what ye shall put on. The life is more than its food, and the body than its raiment.
The next day he seeth Jesus coming to him, and saith, Behold, the Lamb of God, who taketh away the sin of the world!
He saith to them, Come, and ye shall see. They came therefore and saw where he dwelt; and they abode with him that day. It was about the tenth hour.
And the passover of the Jews was near; and Jesus went up to Jerusalem.
And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up
For God so loved the world, that he gave the only begotten Son, that every one who believeth in him may not perish, but may have everlasting life.
He that believeth in the Son hath everlasting life; and he that disobeyeth the Son shall not see life, but the wrath of God abideth on him.
On this account the Father loveth me, because I lay down my life, that I may take it again. No one taketh it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again; this charge I received from my Father.
No one taketh it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again; this charge I received from my Father.
being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,
being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.
For while we were yet without strength, in due season Christ died for the ungodly. Now hardly for a righteous man will one die; perhaps, however, for a benefactor one might even dare to die. read more. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life; and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
knowing this, that our old man was crucified with him, that the body of sin might be destroyed, that we might no longer be in slavery to sin;
For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh; so that what is required by the Law might be accomplished in us, who walk not according to the flesh, but according to the Spirit. read more. For they who are according to the flesh have their mind on the things of the flesh; but they who are according to the Spirit, on the things of the Spirit. For the mind of the flesh is death; but the mind of the Spirit life and peace.
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, wellpleasing to God, which is your spiritual worship;
Cleanse out the old leaven, that ye may be a new lump, as ye are unleavened; for our passover also hath been sacrificed, even Christ.
Cleanse out the old leaven, that ye may be a new lump, as ye are unleavened; for our passover also hath been sacrificed, even Christ.
For I delivered to you first of all what I also received, that Christ died for our sins, according to the Scriptures;
Him, who knew not sin, he made sin for us, that we might become Gods righteousness in him.
Him, who knew not sin, he made sin for us, that we might become Gods righteousness in him.
I have been crucified with Christ, and no longer do I live, but Christ liveth in me; and the life which I now live in the flesh I live in faith in the Son of God, who loved me, and gave himself for me.
Christ redeemed us from the curse of the Law, having become a curse for us; for it is written, "Cursed is every one that is hanged on a beam of wood,"
Christ redeemed us from the curse of the Law, having become a curse for us; for it is written, "Cursed is every one that is hanged on a beam of wood,"
For the flesh hath desires against the Spirit, and the Spirit against the flesh; and these oppose one another, that ye may not do the things that ye would.
in whom we have the redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
and might reconcile both to God in one body by the cross, having slain on it the enmity.
and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
and in what appertained to him appearing as a man, he humbled himself, and was obedient unto death, even the death of the cross.
But if I am even poured out on the sacrifice and ministration of your faith, I rejoice, and rejoice with you all.
But I have all, and abound; I am full, having received from Epaphroditus what was sent from you, a sweet odor, a sacrifice acceptable, wellpleasing to God.
on account of the hope which is laid up for you in the heavens, of which ye heard before in the word of the truth of the gospel,
having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens.
Now I rejoice in my sufferings for you, and fill up instead that which is wanting of the afflictions of Christ in my flesh on behalf of his body, which is the church;
which things have indeed a show of wisdom in willworship and humiliation and severity to the body, not in any honor for the satisfying of the flesh.
The younger men likewise exhort to be soberminded;
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
For the word of God is living, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, both the joints and marrow, and is a discerner of the thoughts and intents of the heart;
Since, then, we have a great highpriest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our profession.
Since, then, we have a great highpriest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a highpriest who cannot be touched with the feeling of our infirmities, but one who hath in all points been tempted as we are, without sin.
For we have not a highpriest who cannot be touched with the feeling of our infirmities, but one who hath in all points been tempted as we are, without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.
For every highpriest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins; being able to be forbearing toward the ignorant and the erring, since he himself also is compassed with infirmity; read more. and by reason of this infirmity he must, as for the people, so also for himself, offer sacrifice for sins. And no one taketh this honor to himself, but when called by God, as was Aaron.
Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, to him that was able to save him from death, and was heard by reason of his godly reverence, though a son yet learned his obedience from what he suffered; read more. and being perfected became the author of everlasting salvation to all who obey him,
which hope we have as an anchor of the soul, sure and steadfast, and which entereth within the veil; where as forerunner for us Jesus entered, having become a highpriest for ever, after the order of Melchizedek.
wherefore he is able also to save to the utmost those who come to God through him, since he ever liveth to make intercession for them.
For every highpriest is appointed to offer gifts and sacrifices; whence it is necessary that this one also have something which he may offer.
but into the second the highpriest alone once every year, not without blood, which he offereth for himself, and for the errors of the people; the Holy Spirit clearly showing this, that the way into the sanctuary hath not yet been made manifest, while the first tabernacle is yet standing: read more. which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper,
which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper, being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation. read more. But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary, not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption.
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God! And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised.
And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised. For where there is a testament there must of necessity be implied the death of the testator;
For where there is a testament there must of necessity be implied the death of the testator; for a testament is of force after men are dead, since it is of no force while the testator is living.
for a testament is of force after men are dead, since it is of no force while the testator is living. Hence neither was the first covenant ratified without blood.
Hence neither was the first covenant ratified without blood.
Hence neither was the first covenant ratified without blood. For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people,
For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God enjoined in respect to you."
saying, "This is the blood of the covenant which God enjoined in respect to you."
saying, "This is the blood of the covenant which God enjoined in respect to you."
saying, "This is the blood of the covenant which God enjoined in respect to you." The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood.
The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood.
The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood. And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission.
And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these.
It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these. For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf.
For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf. Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others;
Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others; for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice. And as it is appointed to men once to die, but after this the judgment;
And as it is appointed to men once to die, but after this the judgment; so also Christ having been once offered up to bear the sins of many, will appear the second time, without sin, for the salvation of those who are waiting for him.
so also Christ having been once offered up to bear the sins of many, will appear the second time, without sin, for the salvation of those who are waiting for him.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect. For in that case would they not have ceased to be offered, because the worshippers, having been once purified, would have had no more consciousness of sins? read more. But in these sacrifices there is a remembrance of sins every year. For it is impossible that the blood of bulls and goats should take away sins.
Then said I, Lo, I have comein the volume of the book it is written of meto do thy will, O God." Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law, read more. then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth performing daily service, and offering again and again the same sacrifices, which can never take away sins; but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God,
But where there is remission of these, there is no longer offering for sin. Having therefore, brethren, boldness for entrance into the sanctuary by the blood of Jesus,
Having therefore, brethren, boldness for entrance into the sanctuary by the blood of Jesus, a new and living way, which he consecrated for us, through the veil, that is, his flesh,
a new and living way, which he consecrated for us, through the veil, that is, his flesh, and having a great priest over the house of God,
and having a great priest over the house of God, let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
By faith Abel offered to God a more excellent sacrifice than Cain, through which he received testimony that he was righteous, God testifying of his gifts; and by it though dead he yet speaketh.
By faith Abel offered to God a more excellent sacrifice than Cain, through which he received testimony that he was righteous, God testifying of his gifts; and by it though dead he yet speaketh.
We have an altar, of which they cannot eat who serve the tabernacle. For the bodies of those beasts whose blood is brought into the sanctuary by the highpriest are burned without the camp. read more. Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. Let us then go forth to him without the camp, bearing his reproach;
Through him therefore let us offer up a sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. But works of kindness and liberality forget not; for with such sacrifices God is well pleased.
Now may the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of an everlasting covenant, even our Lord Jesus,
but with the precious blood of Christ, as of a lamb without blemish and without spot; who was foreknown indeed before the foundation of the world, but manifested in these last times for you,
For ye were going astray like sheep; but ye have now returned to the Shepherd and Bishop of your souls.
In this was manifested the love of God in regard to us, that God hath sent his only begotten Son into the world, that we may live through him. Herein 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 that loveth us, and washed us from our sins in his own blood,
I am the Alpha and the Omega, saith the Lord God, he who is, and who was, and who is to come, the Almighty. I John, your brother, and companion in the affliction and kingdom and endurance in Jesus, was in the isle that is called Patmos, on account of the word of God, and the testimony of Jesus.
And I turned to see the voice that was speaking with me; and having turned, I saw seven golden candlesticks,
And when he had taken the book, the four living creatures and the twentyfour elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints. And they sing a new song, saying, Thou art worthy to take the book, and to open its seals; for thou wast slain, and hast redeemed to God by thy blood men out of every tribe and tongue and people and nation, read more. and hast made them a kingdom and priests, and they reign on the earth. And I saw, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive the power, and riches, and wisdom, and strength, and honor, and glory, and blessing.
And the smoke of the incense went up with the prayers of the saints before God out of the angels hand.
And all who dwell on the earth wilt worship him, every one whose name hath not been written in the book of life of the Lamb that was slain from the foundation of the world.
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/noyes'>Heb 9:26; 10:4,12,26. Without faith in the sacrificial death of Christ there is no salvation, as is taught in Ro 3:25; 4:24-25; 1Co 15:1-4.
The Christian is exhorted to present his body a living sacrifice, holy, acceptable unto God, which is his intelligent service, Ro 12:1: cf. 2Co 8:5; Php 4:18. He offers by Christ the sacrifice of praise to God, and even to do good and to communicate are sacrifices well pleasing to God. Heb 13:15-16: cf. 1Pe 2:5. For the sacrifices under the law see OFFERINGS.
See Verses Found in Dictionary
whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
but for our sakes also, to whom it will be so accounted through our faith in him who raised up Jesus our Lord from the dead, who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, wellpleasing to God, which is your spiritual worship;
and this, not as we expected, but they gave themselves first to the Lord and to us by the will of God;
and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
But I have all, and abound; I am full, having received from Epaphroditus what was sent from you, a sweet odor, a sacrifice acceptable, wellpleasing to God.
for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
For it is impossible that the blood of bulls and goats should take away sins.
but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God,
For if we sin willingly after we have received the knowledge of the truth, there no longer remaineth a sacrifice for sins;
By faith Abel offered to God a more excellent sacrifice than Cain, through which he received testimony that he was righteous, God testifying of his gifts; and by it though dead he yet speaketh.
Through him therefore let us offer up a sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. But works of kindness and liberality forget not; for with such sacrifices God is well pleased.
be ye yourselves also, as living stones, built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
Smith
Sacrifice.
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah's,
and Jacob's at Mizpah, were at the institution of a covenant; and may be called federative. In the burnt offerings of Job for his children
and for his three friends ch.
we for the first time find the expression of the desire of expiation for sin. The same is the case in the words of Moses to Pharaoh.
Here the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC PERIOD. --These are inaugurated by the offering of the Passover and the sacrifice of
... The Passover indeed is unique in its character but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of sacrifice: (a) The burnt offering: Self-dedicatory. (b) The meat offering: (unbloody): Eucharistic. (c) The sin offering; the trespass offering: Expiatory. To these may be added, (d) The incense offered after sacrifice in the holy place and (on the Day of Atonement) in the holy of holies, the symbol of the intercession of the priest (as a type of the great High Priest) accompanying and making efficacious the prayer of the people. In the consecration of Aaron and his sons,
... we find these offered in what became ever afterward their appointed order. First came the sin offering, to prepare access to God; next the burnt offering, to mark their dedication to his service; and third the meat offering of thanksgiving. Henceforth the sacrificial system was fixed in all its parts until he should come whom it typified. (D) POST-MOSAIC SACRIFICES. --It will not be necessary to pursue, in detail the history of the Poet Mosaic sacrifice, for its main principles were now fixed forever. The regular sacrifices in the temple service were-- (a) Burnt offerings. 1, the daily burnt offerings,
2, the double burnt offerings on the Sabbath,
3, the burnt offerings at the great festivals;
11/type/noyes'>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/noyes'>1/type/noyes'>Nu 28:1/type/noyes'>1,1/type/noyes'>1,1/type/noyes'>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/noyes'>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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Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin.
I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, wellpleasing to God, which is your spiritual worship;
Through him therefore let us offer up a sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. But works of kindness and liberality forget not; for with such sacrifices God is well pleased.
who was foreknown indeed before the foundation of the world, but manifested in these last times for you,
And all who dwell on the earth wilt worship him, every one whose name hath not been written in the book of life of the Lamb that was slain from the foundation of the world.
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 beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, wellpleasing to God, which is your spiritual worship;
and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
But I have all, and abound; I am full, having received from Epaphroditus what was sent from you, a sweet odor, a sacrifice acceptable, wellpleasing to God.
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper, being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation.
being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation. But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary,
But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary, not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption.
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption.
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God! And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised.
And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised. For where there is a testament there must of necessity be implied the death of the testator; read more. for a testament is of force after men are dead, since it is of no force while the testator is living. Hence neither was the first covenant ratified without blood. For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God enjoined in respect to you." The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood. And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these. For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf. Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others; for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect.
But in these sacrifices there is a remembrance of sins every year. For it is impossible that the blood of bulls and goats should take away sins. read more. Wherefore, when he cometh into the world, he saith: "Sacrifice and offering thou wouldest not, but a body didst thou prepare for me;
Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law,
Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law, then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. read more. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
And in this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth performing daily service, and offering again and again the same sacrifices, which can never take away sins;
Through him therefore let us offer up a sacrifice of praise to God continually, that is, the fruit of lips giving thanks to his name. But works of kindness and liberality forget not; for with such sacrifices God is well pleased.
be ye yourselves also, as living stones, built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.