the principles of biblical sacrifice

8/11/2019 The Principles of Biblical Sacrifice

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The Principles Of Biblical Sacrifice

TABLE OF CONTENTS

Chapter

I. THE PROBLEM AND AIM OF STUDY 2

II. EVOLUTION OF SACRIFICE 3III. SACRIFICE CULT 4

IV. PRINCIPLES OF BIBLICAL SACRIFICE 9

V. EDEN SACRIFICE 13

VI. PATRIARCHAL SACRIFICE 14

VII. MOSAICAL SACRIFICE 16

VIII. THE LEVITICAL PRIESTHOOD 22

IX. GOD AND THE THREE PRINCIPLES OF SACRIFICE 25

X. CHRIST AND THE THREE PRINCIPLES OF SACRIFICE 25

XI. THE CHRISTIAN AND THE THREE PRINCIPLES OF

SACRIFICE 31XII. THE PRIESTLY MINISTRY OF THE CHRISTIAN

AND THE THREE PRINCIPLES OF SACRIFICE 33

XIII. ABUSE IN SACRIFICE 34

XIV. CONCLUSION 38

END NOTES 38

BIBLIOGRAPHY 41

Author's note:

The material in this book is concise and thorough. It places in one ready

reference source a wealth of material and Bible references on a very difficult

subject, Biblical Sacrifice. I pray that this study will make this subject more

understandable to the student.

I hope that this material will help make the Bible come alive for you. May you

be blessed as you study God's Holy word.

~Terry Hill


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CHAPTER I

THE PROBLEM AND AIM OF STUDY

Statement Of The Problem

The church of the twentieth century has little or no understanding of the

sacrifices of the Old Testament. So little study is done in the Old Testament that

the average church member has only a vague idea of its contents. The practicesand doctrines are unknown for the most part. Only the heroes and the Ten

Commandments are vaguely known.

In my research for this study I found very little has been written in this century

on the topic of sacrifice; while many of the writers of the last century addressed the

importance of sacrifice. The Pulpit Commentary has some lengthy articles on

sacrifice included in the introduction to the book of Leviticus. Alfred Edersheim

addressed the topic of sacrifice several times in his writings.

Because so little study is being done on this topic, the sacrifices that wereoffered in the Old Testament era are only mentioned occasionally and never

studied in depth. It is for this reason that the only reaction forth coming when

sacrifice is mentioned is one of repulsion.

The slaying of animals, the burning of flesh, the sprinkling of blood, holds no

meaning. No efficacy or symbolism is seen in such an act. Only the grossness of

the taking of the life of the sacrifice remains long in the mind. In this the modern

mind can see no logic or reasonableness.

What efficacy can the death of an innocent animal bring to the one who offers

the sacrifice. We have been educated for so long that because of the sacrifice of

Christ, there is no longer a need for an animal sacrifice, and we accept almost

without question or thought Christ's sacrifice. Christians for the most part have

become complacent when considering the sacrifice of Christ. By this I do not

mean they have no feeling for the Saviour but that they have no thought of the

sacrifice He made. Or of the suffering that he experienced during His life and

crucifixion for us.

This then is the problem of the study. To answer the question of the Christianwhen he asks, "Why all the sacrifices?", "Why all the death?", "Why all the

shedding of blood?", "Why didn't God just send Jesus right away as sacrifice?"

Aim Of The Study

The aim of the study is to help the Christian see the deeper meaning of the Old

Testament and the principles of sacrifice in order to help him make application of

these principles to his life. When we understand these principles we will cease to

think of God, as He dealt with the people of the Old Testament era, as a harsh God.


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We will see that He has always been filled with love and compassion for fallen

man. He has never given commands just to confine or restrict us. His commands

have always been given in order to free us from the bondage of sin and its

consequences. Free from bondage to Satan. Free to serve our Creator.

With this insight the Christian will indeed feel free and not under bondage. A

majority of Non-Christians see Christianity as a form of bondage or restriction. I

fear that many Christians also feel that their freedom has been restricted by God's

law. This they will find is not the case.

CHAPTER II

EVOLUTION OF SACRIFICE

Today a majority of the people in America accept the theory of evolution in one

form or another. Those that do not wish to reject God, as the atheistic evolutionist

does, but still wish to believe that the basic theory of evolution holds the answers

to where everything came from, claim to be theistic evolutionists. This is a vainattempt to hold hands with God and man at the same time, fearing to reject either.

This causes many that call themselves Christians to believe that man evolved over

a long period of time and along with mans evolution, mans concept of God also

evolved.

The creation story given in Genesis chapters one and two and the fall of man

recorded in chapter three are viewed as allegorical, mythical or ancient folklore.

And that they were included simply to allow man to know that God did have a

hand, however minor, in mans beginning. But in reality man evolved to his presentstage over a period of thousands or perhaps millions of years.

Along with mans evolution also evolved mans concept of God and sacrifice. It

is believed that man during his intellectual infancy through ignorance and

superstition came upon the idea that there was a God and that somehow man had

offended Him. Man during this stage of superstitious ignorance reasoned that the

sacrifice of an animal or another human would somehow appease the wrath of the

offended God. Sort of a bribe, in order to keep the gods from exercising their wrath

upon the offending individual.

These ideas of God continued to evolve until modern times, in which the

wisdom of man concludes that there is no need for sacrifice, only repentance and

submission to a declared code of conduct.

It is for this reason that many declare that the laws of sacrifice outlined in the

Old Testament were of a much later date than the date assigned by Bible believers.

The theory is that the more complex the later the date of its evolution both in

nature and in man and his religion. Many assign the laws of sacrifice therefore to a

much later date. Usually they will assign them to the period of Solomon's Temple


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or the Babylonian captivity. Supposedly certain priests wanted to magnify their

authority over the religious lives of Israel so they knowingly forged the book of

Leviticus and claimed it to be of Mosaic origin. But we believe Jesus is of

sufficient authority to settle the issue of inspiration of the book of Leviticus and the

Pentateuch in general. Jesus in His teaching referred to the Pentateuch in general

as inspired several times, and assigns it to Moses.1

Of course if the theory that the more complex the later the date were true, we

would always find the more complex of any facet of mans realm in the moremodern times. But let us take for instance the Anglo Saxon language with its five

cases and eight declensions of the noun. It is more complex than its modern

descendant, modern English. Latin is far more complex than Italian. As we can

readily see, the theory that the more complex the more modern is not true. Almost

without exception the more complex a thing the more ancient it is.

The evolutionary theory, if true, makes the Bible an invention of man. The

evolution of mans thought, specifically the evolution of mans thinking about God.

Therefore the Bible has no efficacy. Why then would man believe that obedience

to its commands would bring salvation from punishment for sin. For if this theoryis true there is no sin, and the humanist claim that all values are subjective, all

truths are changing, right and wrong are situational, must be true. But the

conscience of man before it has had time to be impressed with such logic declares

to us that there is a God and we feel guilt when we do that which is wrong. The

witness of the Bible and the conscience of man is sufficient to disprove the validity

of the theory of evolution.

CHAPTER III

SACRIFICE CULT

Webster's New Collegiate dictionary defines a cult as:

1. formal religious veneration: worship 2. system

of religious beliefs and ritual; also; its body of

adherents 3. a religion regarded as unorthodox or

spurious; also its body of adherents.2

These three definitions will fit all categories of sacrifice that will be discussed.

The first two definitions describe correctly the worship of Israel. The last

definition describes the worship by pagan religions.

According to the Bible, sacrifice is almost as old as man himself. We can trace

the first blood sacrifice offered by man to Abel, the son of Adam and Eve.

Although some Biblical critics believe that this account is not true and that the

Bible accounts of sacrifice in any specified order was written after the


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establishment of the Temple or during the Babylonian captivity. History declares

the account to be true.

Almost all ancient cultures have an account of the fall of man from the garden.

The Persian tradition states:

Our first parents, innocent virtuous and happy, lived

in a garden, where there was a tree of immortality,

till and evil spirit in the form of a serpent appeared.3

The Greek, Hindus, Babylonians, Chinese, Mongolians, Tibetians and Teutons

have similar traditions of the beginning state of man and his fall. All barbarous

races have traditions of a more civilized state.

Likewise in all ancient religions, sacrifice is central. Archaeology and history

demonstrate the universality of sacrifice in all human religions. The sacrifices

were in some respects alike and in others different. Different as to that which was

offered and the reason it was offered. Some of the more extreme religions offered

human sacrifices. Sometimes from those they captured in war and sometimes fromtheir own family. Children were most often used as sacrifice. An example is the

worship of Molech. Molech was usually made of brass, and was hollow inside. A

fire was built inside the belly of the idol and at the appropriate time in the worship

the child to be sacrificed was laid alive in the glowing red hot arms of Molech.

Sacrifice is the very pivot of mans attempt to somehow appease his god.

Many attempt to explain this as an evolution in religion, in an attempt to

reconcile the likenesses of the Old Testament sacrifices and the sacrifices of the

pagan religions. The explanation given is that the sacrifices of the Bible areadaptations of pagan practices. Why would not the very opposite be the more

reasonable? Why would it not be more reasonable to think that the pagan religions

were adaptations by man of the commands of God. These commands were carried

out by God's people during the pre-flood age, beginning with Cain and Abel, and

carried over into the next by Noah and his descendants. Divinely revealed and

divinely ordered sacrifices are recorded from the time of Cain and Abel onward.

We know that the sacrifices of Cain and Abel were ordained by God but that only

Abel obeyed. The scripture tells us that Abel made his sacrifice by faith, (Hebrews

11:4). That is, in accordance to a God given command, (Romans 10:17). Also in

the case of Noah we know that the sacrifices were ordained by God. There is norecord of God's instructions to Noah, but the record informs us that Noah offered

animals that were later in Mosaical Law considered clean, (Genesis 8:20).

Therefore Noah had previously been informed by God what was clean and

unclean, what was acceptable and unacceptable.

Noah by faith offers what God instructed, and God is pleased. Because Divine

instruction has been followed, God makes a promise to Noah that He will never

again destroy the world with water, (Genesis 9:8-17).


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But man wishes for a god that he can see, so he makes one for himself and

adapts from the commands for worship that have been given by God. Thus man

creates for himself a god and a way of worship that pleases himself. Why adapt?

For the very simple reason that man has no idea apart from Divine revelation what

would please God. Or even that there is a God. Nor does man know what is

displeasing to God without Divine revelation. But the God of all creation speaks

only to a few and to those few gives commands for all. This is dissatisfactory to

man in general. Man wishes to be his own god, but feeling inept because of his

own frailty, creates for himself gods, gods that he can equate to, gods that are notsmarter nor more powerful than man himself, gods that can be fooled.

It is unreasonable to believe that anything within man or nature would cause

man to believe that the sacrificing of another man or animal would bring about

forgiveness of sin. That such a sacrifice would cause God to forgive and not

punish, none that is, short of Divine revelation. If man had concluded from his

own intelligence or from nature that a sacrifice would please God, apart from

Divine revelation, then the same reason or sign in nature would still be declaring

its need for fulfillment. But it is not.

There are very few religions today that still offer blood sacrifices as a part of

worship. The Jewish religion of today views the sacrifices as commanded of God

not as a cover of sin or a propitiation for sin. The rationalist view of the sacrifices

of the Old Testament sacrifices is:

Sacrifice was ordained as an accommodation to the

conceptions of a primitive people, and for the

purpose of weaning them away from the debased

religious rites of their idolatrous neighbor4

The Rabbi, however hoped that with the process

of time, human conduct would advance to higher

standards so that there would no longer be any

need for expiatory sacrifices. Only the feeling

of gratitude to God would remain.5

Henceforth, repentance becomes the sole cond-

ition of all expiation and Divine forgiveness

of sins: Neither the sin-offering, nor thetrespass-offering, nor the Day of Atonement

is of any avail unless accompanied by repent-

ance.6

It is true that sacrifices were not acceptable to God without repentance, because

repentance is one of the first requirements of acceptable sacrifice. The Jews of

today do not make blood sacrifices, they believe that:


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With the cessation of sacrifices study of the

Torah, prayer, and beneficence definitely take

the place of the Temple service. It is for this

reason that the disappearance of the Temple did

not in any way cripple Judaism. When the Temple

fell, there still remained the Synagogue with

reading and exposition of the Torah, and congreg-

ational worship without priest or sacrificial

ritual. The Temple was only in Jerusalem, whilethe Synagogue was in every village, the expressing

of the Jew's religion day by day and week by week.

The Temple was the altar, the Synagogue was the

hearth, and the sacred fire burned on both of

them. With the fall of the Temple, the fire was

quenched on the altar, stamped out under the heel

of the conquerors, but still it glowed on the

hearth. In all their history, the Jewish people

have scarcely done anything more wonderful than

to create the Synagogue. No human institutionhas a longer continuous history, and none has

done more for the uplifting of the human race.7

Alfred Edersheim in his book, "The Temple" notes that the Jew of the 1800's

also had this same attitude.

It is a curious fact, but sadly significant

that modern Judaism should declare neither

sacrifices nor a Levitical Priesthood tobelong to the essence of the Old Testament,

that, in fact, they had been foreign elements

imported into it - tolerated, indeed, by

Moses, but against which the prophets earn-

estly protested and incessantly labored.8

We do note that the prophets were not against the offering of sacrifices, but against

the abuse of sacrifice. This will be brought out in the chapter, "Abuse In

Sacrifice."

The origin of the Synagogue is unknown. The traditions of the Jews give many

explanations for its beginning. But it is interesting what Alfred Edersheim had to

say on this topic:

.... there is not a hint of synagogue worship

either in the law or the prophets; and this

of itself would be decisive, considering the

importance of the subject. Besides, it may be

said that there was no room for such meetings


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under the Old Testament dispensation. There

the whole worship was typical - the sacrifi-

cial services alike constituting the manner

in which Israel approached unto God, and

being the way by which He communicated bless-

ings to His people.9

Where then did the synagogue begin? How did it reach such importance in the

mind of the Jew? How could it take the place of the sacrifices and the Templeworship? Again Alfred Edersheim gives us a bit of insight into these questions.

In point of fact the attentive reader of the

books of Ezra and Nehemiah will discover in

the period after the return from Babylon the

beginnings of the synagogue. Only quite rudi-

mentary as yet, and chiefly for the purposes

of instructing those who had come back ignor-

ant and semi-heathenish - still, they formed

a starting point. Then came the time of terr-ible Syrian oppression and persecutions, and

of the Maccabean rising. We can understand,

how under such circumstances the institution

of the synagogue would develop, and gradually

assume the proportions and the meaning which

it afterwards attained. For it must be borne

in mind, that in proportion as the spiritual

import of the Temple services was lost to

view, and Judaism became a matter of outwardordinances, nice distinctions, and logical

discussion, the synagogue would grow in im-

portance.10

We begin to understand then how such an excessive value could be placed upon

the Synagogue after the Temple was destroyed. It became the only means that the

Jewish people had to worship God that found its beginning with their forefathers.

Because of this synagogue worship rapidly grew in the estimation of the people

beyond all bounds of moderation or reason. The synagogue soon came to be more

important in the minds of the people than the Temple and the sacrifices that weremade there. Perhaps this is the reason that the attitude developed, that loss of the

Temple and the cessation of the sacrifices was no great loss.

From this we can see that the Jew of today believes that blood sacrifices have

no proper place in their worship. Even though they do not accept Jesus as Messiah

nor the sacrifice that He made.

Sacrifices were to cease, this is evident from a study of the Old Testament. But

not because man had progressed in his action or thinking, nor because religion and


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man had evolved to such a state that blood sacrifices were no longer necessary.

But it is in Christ that all find their culmination. The Old Testament pointed to the

sacrifice Christ would make once and for all, for all mankind. We might say the

book of Leviticus anticipates the "Eternal Sacrifice", Jesus Christ. He is pointed

out as our blood sacrifice and High Priest, (Hebrews 9:1-28).

The children of Israel perverted God's way with their traditions, (Matthew 15:7-

9), just as the pagan religions perverted God's commands and adapted them to the

worship of their own gods. Some of the perverted ideas that sprang up aroundsacrifice in the pagan religions were: The Food idea, they believed that, that which

was sacrificed was food that was needed by the god; The Totemistic idea, the

worshiper believed that when he offered food to the god and then partook of it

himself that he fed upon the god; The Life-liberation idea, a union was believed to

be made between the offerer and the god when the animals life was taken, the life

being received by the god and the flesh being eaten by the offerer; The Magic

idea, the sacrifice was a magical rite that forced the god to grant the wishes of the

offerer.

From history we can see that there have been orthodox and unorthodoxsacrifices. The true sacrifice cult came into being by command of God.

11Those

that later developed were improvisions of man.

Believing that the Bible is true and the accounts given are not allegorical,

mythical or folklore, we must view the sacrifices as commands of a merciful God.

God gave these commands for a specific purpose to accomplish a specific end.

That end being communion between God and man, and when man through faith

offered what God commanded then, and only then, could that communion takeplace.

CHAPTER IV

PRINCIPLES OF BIBLICAL SACRIFICE

The principles of sacrifice are woven through the whole concept of Biblical

obedience to God. These principles are not readily seen in the Patriarchal period

but they become evident in the Mosaical period. These three principles are basic to

all Biblical sacrifice. These principles are unchanging and the understanding ofthese principles will lead us that live under the New Testament to a more perfect

discipleship.

We do not find these principles outlined in the New Testament as readily as

they are in the Mosaical period of the Old Testament, but as we study we will see

how they apply. We must remember that the children of Israel had an

understanding of the principles of sacrifice. But the pagan religions did not

understand sacrifice. Their reasons for sacrifice varied according to the doctrine


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taught by the priesthood of their particular deity or deities. Their mis-

understandings are discussed in the chapter, "Sacrifice Cult."

As we begin this study let us first look at some scriptures where these principles

are most evident, 1 Chronicles 28:8-9, and chapter 29:3,5,9. The first principle

that we find and continue to find throughout this reading is that of "Concession,"

willing concession. So the first principle that we find is that in order for a sacrifice

to be acceptable to God, it must be given willingly. If the sacrifice was given only

to complete a ritual or because the offerer felt forced to give, it was not acceptable.Why? Because through the sacrifice the offerer was saying to God, "I give up" or

"I surrender." It was to be a giving up of self-will and the giving over totally to the

will of God.

The Old Testament word that best describes this principle is, "Qorban"

(sometimes spelled corban), and offering made unto the Lord, whether bloody or

not. Jesus condemned the Jews for their misuse of Qorban in Mark 7:11. The

Jews were using this as an excuse to circumvent their caring for their aged parents.

The very care that God had commanded them to give their aged parents. So in fact

they were giving up nothing. The very care they owed their parents they wereclaiming to give to God. Truly they were offering to God that which cost them

nothing.12

God prospers us by allowing us to use the great bounty that is His. We in turn

show our love and thankfulness to God by returning to Him a portion of that which

He has given to us. We do this by giving to the poor and supporting those that can

no longer support themselves. We also show our love by supporting those that

preach the Gospel to a lost and dying world.

We in effect then become God's disbursing agents, if we truly are God's

children. But to often we begin to feel that it is by our hand and our own might

and ingenuity alone that we have such abundance. When we begin to feel this way

we also begin to feel that we are doing God a favor by serving Him, and that God

could not get along without us. David said it better than any when inspired by the

Holy Spirit he wrote of God saying:

For every beast of the forest is mine, and the

cattle upon a thousand hills. I know all the

fowls of the mountains: and the wild beasts ofthe field are mine. If I were hungry, I would

not tell thee: for the world is mine, and the

fullness thereof. Will I eat the flesh of bulls,

or drink the blood of goats? Offer unto God

Thanksgiving; and pay thy vows unto the most

High.13


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If we keep this perspective we will not become puffed up in our own conceit,

believing that we are the power and the authority. But we will concede to God and

His authority. This we must do in order to meet the first principle of sacrifice.

The second principle of sacrifice is, "Completeness" or "Consecration" to God.

There had to be a loss. The offering had to cost the offerer something. Also we

notice that it cost the life of the offering. The life blood of the offering must be

poured out before the forgiveness of sin could take place. The book of Hebrews

informs us:

...and without the shedding of blood is no

remission.14

This law was regarded by the Jew as universal in its application, in the Talmud it is

said:

There is no atonement except in blood.15

The offerer would lay his hands upon the head of the sacrifice to symbolize thetransfer of his sins to the animal offered. Also symbolizing the loss of self and

willful disobedience to the will of God. The offerer was not somehow relieved of

the responsibility for his sins but the sacrifice, if offered with trueness of heart, was

the offerers way of saying to God, "I give myself completely over to Your will. I

am consecrated to thy service."

If there was no loss the sacrifice was unacceptable. David in 2 Samuel 24:21-

24, portrays this principle best. David to make atonement for his sin goes to make

a sacrifice to show his repentance and his giving himself over to God. He isinstructed by the prophet Gad to make an altar unto God and sacrifice at the

threshing floor of Araunah the Jebusite.

And David according to the saying of Gad went

up as the Lord commanded and Araunah looked,

and saw the king and his servants coming on

toward him and Araunah went out, and bowed

himself before the king on his face upon

the ground. And Araunah said, Wherefore is

my Lord the king come to his servant? AndDavid said, To buy the threshing floor of

thee, to build an altar unto the Lord, that

the plague may be stayed from the people.

And Araunah said unto David, Let my lord the

king take and offer up what seemeth good unto

him: behold here be oxen for burnt sacrifice,

and threshing instruments and other instru-

ments of the oxen for wood. All these things

did Araunah, as a king, give unto the king.


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And Araunah said unto the king, The Lord accept

thee. And the king said unto Araunah; Nay

but I will surely buy it of thee at a price:

neither will I offer burnt offerings unto

the Lord my God of that which doth cost me

nothing.16

David understood this principle, "If it cost me nothing then it is worth nothing

to God." We need to learn this principle. We will deal with this more in thechapter, "Abuse In Sacrifice." But at this point let it suffice to say that when we

today give from an abundance that which costs us nothing, when we give that

which will not be missed or that which we no longer want and call it sacrifice we

violate this principle.

The third principle of sacrifice is, "Change," or transformation. When one

sacrificed acceptably in the Old Testament there had to be a change. The change

took place in the heart of the offerer, when the life of the offering was taken. The

offerer brought the animal to be sacrificed usually from his own herds and flocks,

and laid his hands upon the head of the animal and the animal's throat was cut andhis life blood poured out, his life was ended. Ended not because of any fault of the

animal, not for food, but because of the rebellion of the offerer against God. The

individual making the offering recognized this fact if he truly was making the

offering for the purpose and reason God commanded. This should have had an

humbling effect even upon the most hardened sinner. To realize that the innocent

are dying, their life blood is being poured out, not for any fault of their own but

because of my rebellion against God.

The very idea presented in this is that God is not so interested in totaldestruction as He is in transformation. God desires fellowship with His creation,

(Isaiah 1:16-19). God is interested in having fellowship with us. He loves us! The

very effect that God is hoping for is the change in man. The true sacrifice that God

wants is:

For thou desirest not sacrifice; else would I

give it: thou delightest not in burnt offering.

The sacrifices of God are a broken spirit: a

broken and a contrite heart, O God thou will

not despise. 17

The whole fifty first chapter of Psalms is speaking of this aspect of sacrifice.

David is not saying God did not command sacrifices to be made but that the

sacrifice was not the end but the means to the end. The end being fellowship with

God. We read in Genesis 8:20-21, that after leaving the Ark, Noah built an altar

and offered thereon burnt offerings unto God of every clean beast. It is said that

these offerings were a sweet savour to the Lord. Was the smell of flesh burning a

sweet savour to the Lord? No! But Noah's heart and soul in grateful recognition

of the love and providence of the God of heaven and earth was. This was the


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sweet savour that came up to God. Noah showed his love of God in the sacrifices

that he made. Again we see this concept set forth by Micah:

Wherewith shall I come before the Lord, and

bow myself before the high God? Shall I come

before Him with burnt offerings, with calves

of a year old? Will the Lord be pleased with

thousands of rams or with ten thousands ofrivers of oil? Shall I give my firstborn for

my transgression, the fruit of my body for the

sin of my soul?

He hath shewed thee, O man what is good and

what doth the Lord require of thee, but to do

justly, and to love mercy, and to walk humbly

with thy God?18

So we know for certain that God is not so interested in the sacrifice as He is in

the transformation that is to take place in the heart of the offerer. And the changethat takes place in the fellowship between man and God.

CHAPTER V

EDEN SACRIFICE

During the stay of man in the Garden of Eden we have no record of any animal

sacrifice being made. But keeping in mind that there had been no sin, nobreak incommunion with God there was no need of such a sacrifice.

Never-the-less there was sacrifice. Adam and Eve for an undetermined amount

of time denied themselves the pleasure of eating the fruit of the tree of the

knowledge of good and evil. They had been forbidden by God to eat of it. God

had instructed them that the day they ate of it they would die. Faith led them to

submit to God.

Adam and Eve were created sinless and free moral agents. They were given the

right to choose. In exercising their right to choose, for an undetermined amount oftime they chose to sacrifice their freedom to disobey God, in order to please Him.

Adam and Eve's sacrifice of their right to choose wrong in order to please God

meets all the principles of sacrifice except the last principle. But we remember that

at this point there was no sin, no need for change in the relationship between God

and man was necessary. We realize that they too were meeting the criteria of the

principles of sacrifice. Then came the time when Adam and Eve chose to disobey

God and ate of the tree. In their rebellion they fell from the grace of God.


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God in keeping with the provisions of the covenant that He made with Adam

caused him to die spiritually at that moment and drove him out of the Garden of

Eden, there separated from the tree of life to die physically. Although the word

covenant is not used in regards to that which was transacted between God and

Adam, the Biblical criteria for a covenant was met. Namely, God made a promise

suspended upon a condition, and attached to disobedience a certain penalty, and to

obedience a certain reward.

We know that Adam and Eve understood these conditions very well, becauseEve rehearsed God's commands for Satan when he appeared, (Genesis 3:2-3), and

Adam after he had eaten feared God, (Genesis 3:8-10).

God in His mercy, from the moment of mans rebellion, promised to send a

Saviour that would change mans rebellious state. That the communion and

fellowship that man had broken would be restored to its former state, by the

Saviour, (Genesis 3:15). Here we find the first promise of a Saviour, the first

promise of the ultimate sacrifice for all sin. Here also we see the first picture of

the blood sacrifice. God having pity upon fallen man kills innocent animals and

takes their skins to cover the nakedness and shame of man. From the very momentof sin man has been trying to cover his nakedness and shame. Some according to

God's instruction and some seeking to cover their sin their own way. Those

seeking God's will and covering their sin God's way, communing with God, those

seeking to cover their sin their own way, still in rebellion against God. Both will

meet God, one with humility and love , the other with a stiff neck and hard heart.

CHAPTER VI

PATRIARCHAL SACRIFICE

The first recorded sacrifice was that of Cain and Abel. There is much

speculation and many theories as to the reason for their sacrifice. Did they do it

only from an innate desire to worship? Was this merely the beginning of the

evolution of sacrifice? Did they somehow believe that a sacrifice would please

God? All these questions are answered when we believe the Bible account of the

creation and the accounts of Cain and Abel as factual.

The Bible tells us that Abel's sacrifice was accepted because it was offered byfaith, (Hebrews 11:4). The Bible tells us that faith comes from hearing God's

word, (Romans 10:17). From this we know that a command had been given by

God for the sacrifice that they made. Although the command is not recorded, we

know that it was given. Nothing can be done by faith without previous instruction

being given by God. Faith is belief conjoined with obedience to God given

commands.

The Bible does not outline the sacrifice that was to be offered, but it informs us

that Abel's sacrifice was accepted and Cain's rejected. Why? Was Cain's rejected


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because it was not a blood sacrifice? Or, was it because Abel brought the first fruit

and Cain just brought something to get by? It would be easy to say God rejected

the offering of Cain because it was not a blood sacrifice if it were not for the later

recorded command of God for the first fruit of the ground also to be sacrificed.

From a close reading of the scriptures we find that Cain's sacrifice was most likely

rejected because of it quality. (A literal translation of Genesis 4:7 from the

Septuagint says: "Hast thou not sinned if thou hast brought it rightly but yet not

rightly divided it?" Cain sin was that he had not rightly divided, he did not bring

God the best. Whereas in the same text it says Abel brought the best of the best.So we have found the answers to our questions. Cain's sacrifice was not rejected

because it was not a blood offering but because he did not bring the best. Abel's

sacrifice was accepted, not because it was a blood sacrifice but because it was the

best of the best.)

Noah also made sacrifices unto God, again we find no specific command

recorded, but sacrifices were offered. It seems that the sacrifices made until

Abraham were more by presentation than for atonement.

Abraham, a man much like Noah, lived in a world that did not seek God at all.Abraham in humility sought after God, in obedience went out at God's command.

As he traveled he made sacrifices to God. Sacrifices of thanksgiving, sacrifices that

showed the love and friendship that he had with God. The ultimate test of

Abraham's faith and love came when God commanded Abraham to offer his son

Isaac as a sacrifice to Him. Without hesitation Abraham obeyed the voice of God.

But at the very moment that Abraham was about to slay Isaac God sent an angel to

stay his hand. Abraham had proven his faith and love for God, (Genesis 22:11-12).

I believe that God provided this test to prove Abraham's faith and love not onlyto Himself but also to Abraham. God could read the heart of Abraham and know

that Abraham loved Him and how deep that love was. But did Abraham know?

God had great things in store for Abraham. Abraham needed to know the depth of

his love of God and the strength of his faith so that he would be prepared for what

lay ahead, so he would have no doubts about himself as he led his family, God's

people.

God in His infinite wisdom has provided for us an example of true obedience

and sincere love by the testing of Abraham and setting him forth as an example for

us.

From the time of Abraham until Moses the Patriarchs were with their sacrifices

laying their hearts and wills upon the altar. We see their complete submission to

the will of God. Yes, they made mistakes but they repented and turned to God.

During the Patriarchal period there was not a formal ritual that must always be

observed, nor was there only one place for the sacrifice to be offered as there was

later in the Mosaical period. The place of offering was usually at the discretion of

the offerer.


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CHAPTER VII

MOSAICAL SACRIFICE

In chapter six the sacrifices of the Patriarchal period were studied let us now

study the blood sacrifices of the Mosaical period.

The first of the four types of blood sacrifices we will consider is the SinOffering, (for atonement). This offering was made for sins that were committed

unwittingly. That is, the act was not known to be a sin and at a later time it was

recognized as a trespass against the law of God.

The Sin Offering was offered by the High Priest, the congregation as a whole,

by a ruler, or by any individual realizing a non-intentional sin, (Leviticus 4:2-35,

Exodus 29:1-46, Numbers 15:22-29).

Each year upon the Day of Atonement a sin-offering was made by the High

Priest for Israel, (Exodus 30:10, Leviticus 16:2-28). The victim of the sin offeringhad to be a he-goat when offered by a ruler, (Leviticus 4:;25). But for the ordinary

person according to his means, a she-goat, or a ewe lamb, or a turtle dove, or a

young pigeon, or a cereal offering could be made, (Leviticus 4:29-30, 5:7-11).

For the priest or Levite at their consecration a bullock must be offered as a sin

offering, (Exodus 29:36, Leviticus 4:3, Numbers 8:8). When a sin offering was

made for the whole congregation the offering must be a bullock, and a he-goat,

(Numbers 15:24). On the Day of Atonement a bullock was offered for the priests

and two he-goats for the congregation, (Leviticus 16:3ff).

When the offering was being made by a priest for his sin he would bring a

bullock to the door of the Tabernacle, (later the Temple) and lay his hands upon

the head of the victim and slay the victim there. The blood would be caught in a

bason and brought into the Tabernacle and sprinkled seven times before the veil of

the sanctuary, the priest would then place some of the blood on each of the horns

of the Altar of Sweet Incense that is in the Holy Place. The rest of the blood would

then be poured out at the bottom of the Altar of Sacrifice. The victim would be cut

up and the fat that covers the inwards, the two kidneys, and the caul above the liver

would be burned upon the Altar of Burnt Offerings. The remainder of the victim

would be burned outside the camp in a clean place, (where ever the ashes from thealtar were poured out), (Leviticus 4:3-12).

When a sin offering was made for the congregation, an offering of a young

bullock would be brought to the door of the Tabernacle and the Elders of Israel

would lay their hands upon the head of the victim. The victim would them be slain

by cutting its throat. The blood of the victim would be caught in a bason and

carried by a priest into the Tabernacle and sprinkled seven times before the veil,

again the blood would be placed upon the horns of the Altar of Incense and the

remainder of the blood poured out at the base of the Altar of Burnt Offering, which


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stands just outside the door of the Tabernacle. The same portion that was burned

for the priest was prepared and offered upon the Altar of Burnt Offering. The

remainder of the victim was burned outside the camp in a clean place, (Leviticus

4:13-21).

When a sin offering was offered for a ruler, a he-goat without blemish was

offered. The victim was brought by the ruler to the door of the Tabernacle and

offered in the same manner as the sin offerings of the priest and congregation. The

only difference being that the portion that usually was burned outside the campwent to the priest accepting the sacrifice, (Leviticus 4:22-26).

When the sin offering was offered by a private individual the same ritual was

followed. With the portion that was not burned upon the altar going to the priest

that officiated at the sacrifice, (Leviticus 4:27-35).

Special occasions for the offering of sin offerings were; for the cleansing of a

leper, (Leviticus 14:13, 19, 22, 31); for the removal of ceremonial uncleanness,

(Leviticus 15:15, 30); on the Day of Atonement, (Exodus 30:10, Leviticus 16:2-

28); on the Day of Pentecost, (Leviticus 23:19); for the redemption of a vow,(Numbers 6:11-16); at the Feast of Tabernacles, (Numbers 29:11-38); at the

beginning of the New Year, (Numbers 28:15); and the Passover, (Numbers 28:22).

The second of the blood sacrifices that should be considered is the Burnt-

Offering, (the sacrifice of self-dedication). The Burnt-Offering is the oldest of all

sacrifices. It was universal before the Mosaical period. We first see this sacrifice

being made by Abel. At God's command the burnt offering was continued into the

Mosaical period, (Leviticus 1:1-17).

The Burnt-Offering was a continual daily sacrifice during the Mosaical period.

It was first made at the Tabernacle and then later at the Temple. The daily

sacrifice was two lambs, (Exodus 29:38-42). (One in the morning and one in the

evening.) The Burnt-Offering was doubled on the weekly Sabbath, (Numbers

28:6-12). Upon the monthly New Moon Sabbath an additional two bulls, one ram

and seven lambs were offered, (Numbers 28:11-15). Daily during the Passover

week, two bulls, one ram and seven additional lambs (per day) were offered,

(Numbers 28:19-24). Daily during the Feast of Tabernacles, beginning with

Thirteen bulls, two rams and fourteen lambs, on the first day, the number being

decreased daily thereafter, (Numbers 29:12-40). With the sheaf of the First Fruits aBurnt-Offering of one he-lamb was made, (Leviticus 23:12). On the day of First

Fruits, two young bulls, one ram and seven lambs were offered, (Numbers 28:26-

31). On Pentecost, one bull, two rams and seven lambs or two bulls were offered,

(Leviticus 23:18, Numbers 28:27). Upon the Day of Atonement a ram was

offered for the High Priest, a ram for the congregation and, one bull and seven

lambs were offered, (Leviticus 16:5, 24). At the consecration of priests, two rams

were offered, (Exodus 29:15-25). At the consecration of Levites one ram was

offered, (Leviticus 9:1-21).


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For the sins of ignorance a Burnt-Offering of one young bull was made,

(Numbers 15:24-25). If one hears swearing, a Burnt-Offering of a turtle-dove, or a

young pigeon was made, (Leviticus 5:7-10). For the purification of women, one

lamb or one pigeon was offered, (Leviticus 12:6-8). For the cleansing of lepers,

one lamb or one pigeon was offered, (Leviticus 14:10, 21-22, 31). For one who

had been defiled, one young pigeon or turtle-dove was offered, (Leviticus 15:14-

15). For the defilement of a Nazarite, one turtle dove or one pigeon was offered,

(Numbers 6:11). On the expiration of any vow an offering of one lamb was made

as Burnt Offering, (Numbers 6:14-16). On the expiration of the vows of a Nazarite,one he-lamb of the first year without blemish was offered, (Numbers 6:13-14).

At all the festivals celebrated by the children of Israel a Burnt-Offering was

made, (1 Chronicles 23:31).

The Burnt-Offering that was required was regulated by a persons rank, his

wealth and the severity of the sin. The offerer would bring the offering to the door

of the Tabernacle and lay his hands upon the victims head and it was accepted by

God as an atonement for the sins of the offerer, when it was slain.

The priest would kill the offering by cutting its throat, except in the case of

turtle-doves or pigeons, their heads were pinched off. The blood was sprinkled

around the altar. The offering if not a turtle-dove or pigeon would be cut into

pieces the legs and viscera were washed in water before placing them upon the

altar with all the other parts of the offering. The only portion of the Burnt-Offering

that went to the priest was the skin, everything else was burned.

Sometimes the Burnt-Offering is referred to as a holocaust, because it was

completely burnt, (Leviticus 1:1-17, 6:8-13, 9:2-24).

The Burnt-Offering was a burnt offering made by fire as a sweet savour unto

the Lord, (Leviticus 1:17).

Another of the blood sacrifices is the Trespass Offering or Guilt Offering. This

sacrifice was made for guilt through ceremonial uncleanness, or through rash

swearing, (Leviticus 5:2-4).

According to the means of the offerer the offering could be a female lamb, a kid

of the goats, two turtle-doves or two young pigeons, (Leviticus 5:6-7). The offererwould bring the offering to the priest, the priest would slay the victim after the

offerer had made his confession. The blood of the offering would be sprinkled

upon the side of the altar with the remainder being poured out at the base of the

altar.

The priest offered the rump, the fat that covered the inward parts, the kidneys

and the caul above the liver upon the altar as an offering. The remainder was eaten

by the priests in the confines of the Holy Place, (Leviticus 7:1-6).


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In the case that the offerer was too poor to bring the prescribed blood offering

he was allowed to bring a meal offering of a tenth part of an ephah of fine flour,

(Leviticus 5:11).

The last of the blood offerings that we will consider is the Peace offering, (the

sacrifice of change or transformation). This offering is also called the,

"Thanksgiving Offering", "Free-Will Offering", "Wave Offering" and "Heave

Offering," (Leviticus 3:1-17).

The Peace Offering was to bring peace and communion between the offerer and

God. We can see in all the sacrifices a representation of the work of Christ, but

perhaps this offering best depicts the great necessity of the sacrifice of Christ, in

order for man to be at peace with God.

The victim of the offering could be either of the herd or flock That is either a

calf, lamb or goat. It could be either male or female but it must be without

blemish. This offering also was taken to the priest at the door of the Tabernacle.

Like the other sacrifices the offer would lay his hands upon the head of the offering

and then the sacrificial animal was slain by the cutting of the throat. The bloodwas caught in a bason and was sprinkled upon the sides of the altar, the remainder

being poured out under the altar. The fat that covered the inward parts, the whole

rump, the kidneys and the caul above the liver were offered upon the Altar of

Burnt Offering.

If the offering being made was a Thanksgiving Offering it would be

accompanied by a meal offering of cakes. The portion that belonged to the priest

had to be eaten the same day. But if the offering was a Voluntary Offering the

portion belonging to the priest could be eaten that day and the next, (Leviticus 3:1-17, 7:12-21).

There was an order to the types of sacrifices offered.

In the consecration of Aaron and his sons,

(Leviticus 8), there was first a sin offering,

as an approach to God, next a burnt offering,

typical of dedication to His service, and the

meat offering of thanksgiving; and further,

a peace offering for the congregation, whichwas accepted by the miraculous decent of fire

upon the altar. This was ever afterwards the

order of the sacrifices.19

The natural order of victims in the sacrificial

service of the Law was, first the Sin-Offering,

then the Burnt-Offering, and last the Peace-

Offering. This answers to the spiritual process

through which the worshiper had to pass. He


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had transgressed the Law, he needed the atone-

ment signified by the Sin-Offering: if his

offering had been made in truth and sincerity,

he could then offer himself to the Lord as an

accepted person, as a sweet savour, in the

Burnt-Offering, and in virtue of this acceptance,

he could enjoy communion with the Lord and with

his brethren in the Peace-Offering.20

In the perfect sacrificial system, the four classes of blood offerings are to be

regarded as representing distinct aspects of Divine truth connected with man's

relation to Jehovah. But it is important to observe that in no sacrifice is the idea of

the Burnt-Offering left out.

When we turn to this Sinaitic institution what an infinite difference between it and

pagan expiatory notions. We observe by the outline the significance of the various

offerings, one signifying atonement, another self-dedication and another fellowship

and communion with God. The order is right.

The first necessity is that of pardoned sin

by moral provisions the sinner must be put

right with God, hence the sin offering. He

is now in position to dedicate himself to

God and His service, hence the burnt offering.

He may now enjoy the fellowship of God and

have the consciousness of being at peace

with Him, hence the peace offering.21

Five animals are named in the law as suit-

able for sacrifice, the ox, the sheep, the

goat, the dove and the pigeon. It is wor-

thy of notice that these were all offered

by Abraham in the great sacrifice of the

covenant. (Genesis 15:9-10)22

All the animals sacrificed met three qualifications, first they were clean

according to the law, Second they were commonly used as food, and third they

formed a part of the home wealth of the offerers.

Thus all information we have in the law about the offerings and the offerers

surround three basic areas. First, the offerer. Who is bringing the offering? Is he

a priest, a Levite, a ruler, or a common individual? Second, the offering. Is the

offering the quality and quantity that God has prescribed? Is the offering in

accordance not only with God's law but is it also in accord with the individual's

wealth and station in life? Third, the purpose. Is the sacrifice being offered for the

purpose God commanded? Is it being offered in the spirit which will be acceptable

to God? Or, is the offerer simply trying to bribe God, or trying to just get by?


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That God commanded sacrifices to be made is certain, but it is also certain that

if the requirements regarding the offerer, the offering and the purpose were not met

then the sacrifice would not be acceptable to God. Later in this study we will

explore some thoughts about abuse in sacrifice from the prophets and from Jesus.

This will help us understand that right attitude is important to acceptable sacrifice.

Several different words are used in the Old Testament when speaking of

sacrifice, whereas generally in English only one or two words are used. A study ofthe words used in the Old Testament might be beneficial to our study at this point.

The first word used in the Old Testament for sacrifice is "Minchah." It is used

in Genesis 4:3-4, and at this point refers both to the offering of vegetable and the

blood offerings made by Cain and Abel. Later it is used exclusively to refer to the

"Meat" (the vegetable offering). The word means:

....a gift offered to a divinity, a

sacrifice.23

Other words for sacrifice are:

Asham: a sacrifice for transgression.24

Zabach: a sacrifice. It is not used of

the priest slaying the victims but of

private persons who brought sacrifices

at their own charge.25

Zebach: a sacrifice, an offering. It

denotes sacrifices of which a part was

consumed by fire.26

Chag: a festival sacrifice.27

Alah: to offer a burnt offering.28

Olah: what is offered upon the altar.29

Asah: to make or prepare a victim to

be offered to God, hence to offer.30

Qorban: an oblation, sacrifice, or

offering whether bloody or unbloody.31

Tenuwphah: of sacrifices before Jehovah,

i.e. wave offering.32


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Teruwmah: especially used of a gift

brought to the Temple and the priests,

i.e. heave offering.33

From this brief study it is easy to see that the words for offering and sacrifice in

the English come from several different Hebrew words. We also understand that

the English words often fail to convey the thought or idea that the Hebrew writers

were conveying to the people. When reading the original language text it is not

only understood by the language that the offering is being commanded but whattype of offering it is.

Perhaps different words or terms were used for different types of sacrifices so

that the common people would know what type was being commanded without a

constant interpretation by a priest. Thereby removing the excuse, "I didn't know"

or "I didn't understand."

People have not changed in the almost six thousand years they have been

around. They are still looking for excuses for not obeying God. God in His

infinite wisdom knows the heart of man and communicates His will to man in sucha way as to leave nothing to man's conjecture. When man, even common man,

reads God's commands, he knows what God is commanding, he knows what God

wants of him. Yet the most common response is still, "I don't understand" or "I

didn't know." I wonder how many folks will try using these excuses on the day of

judgment?

CHAPTER VIII

THE LEVITICAL PRIESTHOOD

Generally most folks assume that any male of the tribe of Levi could become a

priest but this is not the case. All Levites were not priests nor could all become

priests. Only men of the tribe of Levi and of the family of Kohath could become

priests. The family of Kohath was the family of which Moses and Aaron were

members. Although all Levites that were of sound body and mind worked and

served in the ordering of the Tabernacle, only the men of the family of Kohath

officiated as priests or as High Priest.

In order to officiate in the services of the tabernacle the priest had to be at leastthirty years old, (Numbers 4:1-3). But when a man was twenty-five years old he

began his apprenticeship to become a priest. From 1 Chronicles 23:24-32, we

learn that David changed the age that men began their apprenticeship to age

twenty. After the age of fifty a man was no longer required to serve as priest. His

services from that time on were voluntary, but he was expected to serve.

The men of the family of Kohath that were to be ordained as priests had to be

without any physical deformities. There could be no physical imperfections


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whatsoever. An off-set eye, a limp, a deformed finger or any other physical

deformity would disqualify a man from serving as priest.

The priest was not allowed to marry anyone that had been divorced or that was

of ill character. The High Priest was only allowed to marry a virgin of good

character and of his own people, (Leviticus 21:13-15).

We begin to see very early in our investigation that the qualities both of body

and spirit were under consideration when choosing a man to become a priest. Thisbecomes more evident in the consecration service of the priest. With its symbols

and ritual it set forth in the minds of all, the importance of the office, and the purity

required to perform it. We see in this the shadow of the Christian priesthood.

The candidate that had come of age to be initiated as priest was brought to the

door of the Tabernacle. A bullock, two rams, unleavened bread and wheaten cakes

were also brought. The candidate was washed with water, arrayed in official

garments, anointed with holy oil, atoned for by a sin offering, sanctified by a burnt

offering, and admitted into fellowship by a peace offering. In one particular the

ritual of this closing sacrifice differed from that usually observed in sacrifices ofthe same class. After the habitual imposition of the hands, and slaughter, some of

the collected blood was put upon the tip of the right ear, the thumb of the right

hand, and the large toe of the right foot, and was sprinkled upon the clothing of the

newly ordained priest. In addition to the usual smearing of the horns of the altar.

We note that this consecration consisted of two sets of acts; the first was a

solemn purification, an express investure and a formal anointing; the second was a

triple sacrifice, in order, a sin offering, a burnt offering and a peace offering.

These rites conveyed many valuable lessons to the children of Israel, but they

only received their full illumination in Christianity. The prescribed ceremony is a

simple and intelligible object lesson in the requisites of acceptable religious

service. In the washing with water we have a symbol of spiritual purification

without which none can approach God. In the Christian age the directly

corresponding symbol of baptism is used to signify the very same idea. In the

vesture there is the visible assumption of the priestly office. In the anointing, the

Divine seal is attached to the acceptance of the office. The inherent sins of the

accepted priest are removed by the sin offering and followed by the sacrifices of

consecration and fellowship. The blood of the ram of consecration being placednot only upon the altar, but upon the newly ordained priest also. The blood being

placed upon the garment, the ear, the hand and the foot signify that every part must

be atoned for before they are hallowed. Once hallowed they are set apart from

common use. Consecrated and dedicated to their sacred use in God's service.

Interestingly enough the word translated from the Greek to English as Saint means

this very thing.


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The priest's duties simply stated were: to offer sacrifices, burn incense and

perform all the other services of the Tabernacle. Also it was their duty to instruct

the people, and to act in all respects as God's ministers of mercy and benevolence.

The priests were middle-men, they had an exceptional privilege of Divine

approach, they represented God to man and man to God. Perhaps Alfred

Edersheim said it best:

The priesthood as representative offerersof that blood and mediators of the people,

were also to show forth the holiness of

Israel. Everyone knows how this was sym-

bolized by the gold-plate which the High

Priest wore on his forehead, and which,

bore the words: "Holiness Unto Jehovah."

But though the High Priest is this, as

in every other respect was the fullest

embodiment of the functions of the object

of the priesthood, the same truth was alsootherwise shown forth. The bodily qualif-

ications required in the priesthood, the kind

of defilements which would temporarily or

wholly interrupt their functions, their mode

of ordination, and even every portion,

material, and color of their distinctive

dress were all intended to express in

symbolic manner this characteristic of

holiness.34

So we learn that the chosen people of God could not offer their sacrifices

directly to God. They had need of a mediator. The office of priest being the

fulfilling of this need. This made the office of priest of great importance. His

work as middle-man and instructor of righteousness set him before the people as an

example of righteousness. This made his moral values and ethical principles very

important. If the priesthood was corrupt the people would soon follow. The truth

of this is seen over and over again in the recorded history of the children of Israel.

When the priesthood was strong and righteous the people remained true to God.

When the priesthood was weak and sinful so were the people. The truth beingmade evident is; the people will not be stronger than their leadership.

We know though that the priest were men, they made mistakes, they sinned.

Just as the sacrifices pointed to the ultimate sacrifice that would be made once and

for all, for all men, the priesthood also pointed to the ultimate High Priest. One

that had no sin, one that never made mistakes or failed to meet God's expectations,

one that would never disappoint the people because of a fault. Symbolic in that it

pictured Christ and the people's need for Him, yet functional because if followed

correctly it would lead them to Christ, (Galatians 3:19-24).


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CHAPTER IX

GOD AND THE THREE PRINCIPLES OF SACRIFICE

A study of the Holy Scriptures reveal to us that God also met the criteria of the

principles of sacrifice in dealing with man.

In Concession; willing surrender, God gave His only Son willingly, (John 3:16).

God was not forced to send Christ but He did. The background of God's

concession is; God desired to have a relationship with man, He desired peace.

Although God did not start the conflict that existed between man and God, He

wished it to cease. God demonstrated His desire for peace, He made the first

initiative to bring about peace. Man could not save himself, God showed His love

by helping man when man could not help himself. God set Jesus forward as a

sacrifice to satisfy the cost of sin and to bring about that peaceful relationship,

(Romans 3:25). God paid the price (surrendered willingly the price). The price of

peace was His only begotten Son. The Biblical concept of the first born was one ofhonor. The first born was allowed privileges others did not have. He received a

double portion of the inheritance. The first born represented, might and strength

which was derived from the father, (Genesis 49:3). He was valuable. God gave

the most valuable, and closest thing to His heart for you and for me. The purchase

price of peace was the life of the Son of God. For a relationship with man God

gave the best that heaven had to offer.

In Completeness; God gave all, He did not just give Jesus partly but totally.

Jesus was set forward as the sacrificial lamb, (John 1:29). God didn't holdanything back. There was a loss, it cost God something.

In Change; (transformation), God made the proper concession, the sacrifice was

given completely without reservation in order that there would be a change in the

relationship between God and man. Because of Christ's sacrifice man may now

approach God and know for certain that if he comes in submission to God's will

that God will never turn him away or reject him, (Ephesians 2:13-22).

CHAPTER X

CHRIST AND THE THREE PRINCIPLESOF SACRIFICE

The Bible declares that God from before the foundation of the world had an

eternal plan for man, and, that plan would be brought to its intended purpose by

Christ. Peter and John speaking by inspiration of the Holy Spirit say of Christ:

...Who verily was foreordained before the

foundation of the world.35


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...the lamb slain from the foundation of

the world.36

From these scriptures plus many more we are made aware that God made the plan

for the death of Christ and the redemption of man, before this world was ever

created. Christ is the very pivot point of all of God's plans. He is the Saviour from

before the world began.

In order to set Jesus forth as Saviour we must be able to prove that He is the

Christ, the Son of God. Many demand and deserve proof that Jesus is the Son of

God before they commit their lives to Him. The Deity of Jesus is the foundation of

Christianity. Upon that fact rests the basis of His incarnation, (Isaiah 9:6-7,

Matthew 16:16-18), His Saviourhood, (Acts 8:35-37, Romans 10:9-10), and the

foundation of His church, (Matthew 16:16-18).

If Jesus is not the Son of God, God is a liar, because God claims Him to be,

(Matthew 3:17, 17:5). Jesus lied when He claimed to be the Son of God, (John

10:36). The Holy Spirit lied to Peter when He revealed to him that Jesus was theSon of God, (Matthew 16:16-17). The Bible is an unreliable record because it sets

Him forth as the Son of God, ( 1 John 5:9-11). And the Apostles were either

mistaken or were deceivers when they declared to the world that Jesus is the Christ

the Son of God, (Acts 2:14-36).

Part of the proof of the Deity of Jesus is in the Divine names and titles He is

given. He is called, "God", (John 1:1, 20:28), He is called, "Immanuel", (Isaiah

7:14, Matthew 1:23), He is called, "The Son of God", (Over forty times in the

New Testament), He is called, "Messiah", (John 1:41, 4:25-26), He is called,"Lord", (John 13:13), He is called, "King", (John 1:49, 18:37, Revelation 17:14,

19:16), He is called, "The Word", (John 1:1,4), He is called, "The Alpha and

Omega", (Revelation 1:8, 17, 22:13), He is called, "The Almighty", (Revelation

1:8).

All these titles and names are attributed to Jesus and many more. Names that

are attributed only to God, names that set forth His power and sovereignty, names

that bring to mind Christ's position and fellowship with Jehovah. But names are

not the only proof. Jesus also possesses the Divine attributes of God. He is eternal,

(John 1:1-3), He is self-existent, (John 5:26), He is immutable, (Hebrews 1:10-12,13:8), He is omnipotent, (Revelation 19:6, Matthew 28:18), Omniscient,

(Matthew 9:4, John 2:24-25), and omnipresent, (Matthew 28:20, 18:20).

Jesus also possesses the very nature of God. He is holy perfect like God, (Luke

1:35, Acts 4:27). He is just - hates sin and will punish it, (Matthew 23:33). He is

merciful - anxious to forgive, (Matthew 9:2, Hebrews 8:12). He is loving - He

died for our sins, (1 Corinthians 15:3). He wants to save, (Revelation 3:20). He

will condemn the wicked, (Matthew 25:30, 41, 46).


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Jesus did the works of God. His works prove Him to be the Son of God. His

Divine works are illustrated in; the work of creation, (John 1:1-3), the work of

providence, (Colossians 1:17, Matthew 28:20), the work of revelation, (John

15:26, 16:7, 13, 17:8), the work of miracles, (John 3:2, 11:47, 20:30-31), the work

of atonement, (Hebrews 9:11-15, 24-28), and the work of redemption, (Ephesians

1:7, 1 Peter 1:18-19).

Jesus was worshiped as God. God commanded the angels to worship Jesus,

(Hebrews 1:6). At Christ's birth the angels did worship Him, (Luke 2:8-14). Jesusclaimed equal honor with the Father, (John 5:23). People did worship Jesus while

He was on the earth, (Matthew 8:2, 9:18, 15:25). More than this the Bible declares

to us that the judgment is coming and every knee will bow to Him and every

tongue will confess Him as Lord, (Romans 14:10-12). Man may deny the

existence of God and deny His works, man may declare that there will be no

judgment or punishment of the wicked, but in that day there will be no denying nor

refuting. They will all bow in awe of the majesty of Jesus.

Christ is the Son of God, He is our Redeemer, He is one of the Godhead. But is

that all? No! He also was the perfect substitutionary sacrifice for our sins,(Ephesians 5:2, 1 Corinthians 10:11, Hebrews 9:14). All of the Old Testament

sacrifices were typical, they were all pointing to Christ. The blood of all the

animal sacrifices could not take away sin. But the perfect sacrifice of Christ could,

(Hebrews 10:1-10). All of the sacrifices were to make evident to the people that a

better sacrifice was needed. Because their sins were remembered again each year,

and sacrifice must be made again and again, (Hebrews 10:1-4). These sacrifices

expressed a need that the sacrifices themselves could not satisfy, but the coming

Saviour which they pre-figured could.

Jesus came to be the perfect substitutionary sacrifice. What is the principle of

substitutionary sacrifice?

In the matter of God's creating man, His

alternative was to either create rational

finite, peccable beings, or else to content

Himself with the creation of passive, irr-

ational beings, and material planets. On

the one hand, God did not fail to see from

the beginning of the creation of man notonly the possibility and probability of

sin, but also the certainty of it; but

on the other hand, He preferred beings of

responsible character of His own nature

to that of animals and material planets

an objects. Thus God- in His contemp-

lation of sin, on the one hand and His

contemplation of His own righteousness

on the other hand - made a plan for man


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before He made man. That plan was that

He would send His Son to earth to die

in the place of man - that is God would

provide His Son as a substitutionary sac-

rifice. The point is that through the

substitutionary death of His sinless Son,

God would be both righteous and merciful.37

For all have sinned, and come short ofthe glory of God; being justified freely

by His grace through the redemption that

is in Christ Jesus: Whom God hath set

forth to be a propitiation through faith

in His blood, to declare His righteousness

for the remission of sins that are past

through the forbearance of God; To declare,

I say, at this time His righteousness: that

He might be just and justifier of him which

believeth in Jesus. 38

Since Jesus was the only substitutionary sacrifice that God would accept for the

sins of man. What were the qualifications that must be met in order for Christ to

be our sacrifice?

First, in order to qualify as substitutionary

sacrifice Christ had to be necessarily sinless.

What could be the justice of accepting the death

of one sinner in behalf of another sinner?39

For He hath made Him to be sin for us, who

knew no sin; that we might be made the right-

eousness of God in Him.40

Second, in order to qualify as a substitutionary

sacrifice, Christ had to choose of His own free

will to die in the place of man. If Christ had

been an unwilling sacrifice, God would have

been unjust in requiring His death. 41

Looking unto Jesus the author and finisher of

our faith; who for the joy that was set before

Him endured the cross, despising the shame, and

is set down at the right hand of the throne of

God.42

Third, in order to qualify as a substitution-

ary sacrifice, Christ had to be of the same


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nature as man - that is, He had to have a

body of flesh, bone and blood.43

Let this mind be in you which was also in

Christ Jesus: Who, being in the form of God

thought it not robbery to be equal with God:

But made Himself of no reputation, and took

upon Him the form of a servant, and was made

in the likeness of men: Being found in fash-ion as a man, He humbled Himself and became

obedient unto death, even the death of the

cross.44

Forth, in order to qualify as a substitutio-

nary sacrifice, Christ had to spill His blood

in order that man could have access to a viable

blood sacrifice for his sins....He had to shed,

or spill, His blood to cover, or purify, sins

of man. 45

But Christ being come a high priest of good

things to come, by a greater and more perfect

tabernacle, not made with hands, that is to say,

not of this building; Neither by the blood of

goats and calves, but by His own blood He

entered in once into the holy place, having

obtained eternal redemption for us. For if the

blood of bulls and of goats and the ashes of anheifer sprinkled the unclean, sanctifieth to

the purifying of the flesh: How much more shall

the blood of Christ, who through the eternal

Spirit offered Himself without spot to God,

purge your conscience from dead works to serve

the living God? And for this cause He is the

mediator of the New Testament, that by means

of death, for the redemption of the trans-

gressions that were under the first testament,

they which are called might receive the promiseof eternal inheritance.

46

From the scriptures we have found that Christ met all the qualifications for

substitutionary sacrifice.

The great message of the perfect sacrifice.

It was necessary for the two yokes to be

removed from the soul of man. One was the

yoke of sin, and the other was the yoke of


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death. Sin caused death, (James 1:15, Rom-

ans 6:23). Man was hopelessly mired in the

consequences of sin, and there was nothing

he could do to extricate himself from his

plight. The creature was impure, sinful and

unworthy as a sacrifice to God. The animal

sacrifices were ineffectual to the removing

of sin, and the thought of animal sacrifices

negating the sting of death had not even beencontemplated. Nothing short of a perfect sac-

rifice, or such power to be able to overcome

both sin and its consequences - death, would

suffice. God knew from the beginning, and

even though He could not witness the cruel

moment of Jesus' death, "God so loved the

world that He gave His only begotten Son,

that whosoever believeth in Him should not

perish, but have everlasting life" (John 3:16).

Try as we might man cannot, "direct hisown steps" (Jeremiah 10:23). We should be

thankful with every fiber of our being, and

every ounce of our loyalty to our God and to

the Lord Jesus Christ, for providing the per-

fect sacrifice through which we can live et-

ernally in heaven with God.47

Since holiness is God's fundamental attribute

it is only reasonable that He should be givensome satisfaction to remove the outrage of sin.

The death of Christ supplies this satisfaction.48

How did Christ meet the qualifications of the three principles of sacrifice?

In Concession, He poured out His life for us, (Isaiah 53:12, John 19:34). God

sent His Son but Jesus came willingly. Jesus said,

"...I lay down my life, that I might take it

again. No man taketh it from me, but I lay itdown of Myself."

49

In Completeness, Jesus gave it all, He held nothing back.

In Transformation, He brought about a change in the relationship man had with

God. He reconciled man to God, (2 Corinthians 5:17-19).

The Father and the Son obeyed the principles of sacrifice. God does not expect

anything of man that He, Himself was not willing to do. God asks us to love the


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unlovely. Why? Because He loves the unlovely. He asks us to be holy. Why?

Because He is holy.

We reflect the God that we serve. Like the idol worshipers, the evil in their

lives was a reflection of their gods. If we are lusting after wealth or ease we are

reflecting the god that we worship. If we are not a sacrificing people then we are a

selfish people and we reflect the god that we serve, and that god is not Jehovah.

But if we wish to serve the God of heaven and earth, the Creator of all thingswe too must understand and obey these principles of sacrifice and put them into

practice in our lives. We must know our God and be like Him.

If a person understands this concept we will not have to beg them to come to

worship at any time. Nor will we have to force them to try to reach their friends,

neighbors and relatives with the Gospel. They will teach, they will not be able to

keep from teaching. The love of God in their hearts will drive them.

CHAPTER XI

THE CHRISTIAN AND THE THREE PRINCIPLES OF SACRIFICE

In the closing of the last chapter we noticed that when a Christian understands

the principles of sacrifice he will be driven by the love of God that dwells in his

heart to follow all the commands of God. The Christian that understands these

principles will not treat God's commands as some type of smorgasbord, choosing

that which they like and leaving out that which they dislike. In humble obedience

they will obey the commands of God even when they do not fully understand whyGod commanded such a thing. They will obey knowing that in time they will

understand and knowing that they are now pleasing to God by keeping His

commands.

The Christian will make that "Concession", (willing surrender). The Obedience

that we render in order to become a Christian is a part of this. Our obedience is not

an exercise in futility, it is known by God and will be rewarded by God. We

become disciples of Christ of our own free will. If there is a word in the New

Testament that depicts this it would be the word "repentance." We never make a

disciple until we teach repentance and we never become a disciple until we repent.Repentance is a change of mind and direction. I change my mind, I give up self-

will and do the will of Jesus. I give up the ways of the world and take up the ways

of righteousness.

The four major thoughts involved in repentance are: regret, I'm sorry I did it;

resolve, I'm going to do something about it; reform, a changing of life; and restore,

giving back to God what is rightfully His, (all of myself).


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Many times we fail to get a person to become a disciple of Christ because they

are not willing to repent. This is the single greatest problem in the world today,

repentance! This nation needs to repent! We must put ourselves at the disposal of

God, and yield ourselves to Him.

Neither yield ye your members as instruments

of unrighteousness unto sin: but yield your-

selves unto God, as those that are alive from

the dead, and your members as instruments ofrighteousness unto God.

50

If our allegiance is to our family or to the folks at church we will fall. Because

people have faults, they will disappoint us. Because the church is made up of folks

that are imperfect they will disappoint us. This is not the fault of God but of

ourselves. Whereas if our allegiance is to God through Christ and to Him alone we

will not fall. The church may have problems, folks may falter and fail but God

will carry us through.

The Christian in "Completeness", (consecration). In Romans 6:3-4, two deathsare under consideration, Christ's and my own. Christ died for my sins, now I must

die to sin. I cannot please the world and God at the same time. God doesn't 'hire'

any part time help! Satan cannot get any work out of a dead slave! I am to be dead

to Satan's call.

We have too many schizophrinic Christians. They try to live in both worlds at

the same time, they have just enough Christianity in their lives that they cannot

enjoy their sin and just enough sin in their lives they cannot enjoy their

Christianity. In order to have that life giving relationship with God we must giveup self.

The Christian and "Change", (transformation). When we initiated a relationship

with the death of Christ, (Romans 6:3-4), we were changed, (transformed), born

again, (John 3:3-5). We are baptized into Christ's death so that we may be

transformed, made new, changed from sin to righteousness.

The whole concept of discipleship is bound up in these three principles of

sacrifice. Without sacrifice there is no discipleship, without discipleship there is

no heavenly reward.


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CHAPTER XII

THE PRIESTLY MINISTRY OF THE CHRISTIAN AND THE THREE

PRINCIPLES OF SACRIFICE

The New Testament declares the priesthood of all Christians. Christ is the High

Priest, (Hebrews 3:1), and every faithful Christian, priests under Him, (Revelation

1:6, 1 Peter 2:5,9).

We can see in the office of High Priest of the Mosaical period, the type of

which Christ is the anti-type, the ultimate High Priest. The High Priest that offered

once and for all the perfect sacrifice for the sins of all mankind, (Hebrews 9:11-12,

10:11-14). Christ in becoming the High Priest removed the necessity of an earthly

mediation, (High Priest), between God and man. This places every Christian in the

position to offer his own prayers and sacrifices to God, through the heavenly

mediator, Christ.

The priests of the usual order were types of the citizens of Christ's kingdom, the

church. Peter in writing to Christians says:

Ye also, as lively stones are built up a

spiritual house, an holy priesthood, to

offer up spiritual sacrifices, acceptable

to God by Jesus Christ.51

Every Christian has a duty to perform, a ministry, an office. This is contrary to

popular opinion or practice but never-the-less true. Christians for the most part

feel that they are to be served, they believe, that the Evangelists are to carry out theduties of the church for them. The Minister is to do all the teaching, visiting the

sick, seeing to the needs of the needy and orphans, in general officiating in the

office of New Testament priest, while they watch.

For the Old Testament priesthood to be considered faithful they had to perform

their office with diligence. The same is true of the New Testament priesthood.

Just as in the Old Testament we learned that when the priesthood was strong and

faithful so was the nation, the same is still true. Is this why this country is

becoming more and more evil, drugs, prostitution, illicit sex, corrupt politicians

and every other symptom of moral corruptness is evident, the priesthood is weak?

The world may devise ways to try to improve man's treatment of man, and to

change the moral decay that is evident, but all in vain. Man's truth changes, it

changes with the times and thinking of man. That which is right today may be

wrong tomorrow. The vacillating values of men frustrate man's attempt to be right.

Only God gives eternal truths that do not change. Only God's truths can remove

man's injustice to man. Only God's way is the remedy to the problem, and only

God's priesthood (Christians) have the message of change.


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The world needs the message, "There is a way that pleases God!" The question

is, will God's holy priesthood complete its holy mission, (Matthew 28:19-20) ?

Will it deliver to a lost and dying world the message of salvation before it is to

late? We will, only if we are w

the principles of biblical sacrifice

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