What is Acceptable Spiritual Sacrifice?

Genesis 27:1-4

"And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. And he said, Behold now, I am old, I know not the day of my death: Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die."

In Genesis 27:1-4, we find a scene where the aging Isaac, whose eyesight is failing, calls upon his eldest son Esau to prepare a meal that would bring him satisfaction. In my interpretation, I draw a parallel between this narrative and the idea of presenting an offering that satisfies a spiritual being, connecting it to the New Testament priesthood.

This reflection suggests that, similar to Isaac's desire for a specific offering to please his soul, there is an implication that spiritual beings, including God, have certain expectations for sacrifices. In the New Testament, I refer to the priesthood and propose that the sacrifices offered by priests should be something that satisfies spiritual beings, eliciting a favorable response.

The mention of Moses and the mystery of his ministry further reinforces the notion that there is an understanding of what sacrifices God finds acceptable. This understanding is closely tied to the promptings of the spirit of Jesus Christ, serving as an example for believers to offer sacrifices that align with God's desires.

In summary, the interpretation emphasizes the concept of presenting sacrifices that please God and are in harmony with the promptings of the Spirit. It draws connections between the Old Testament narrative and the principles of the New Testament priesthood, highlighting the importance of aligning one's offerings with the expectations of spiritual beings.

Hebrews 10:1-14

"For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 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 Jesus Christ once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified."

Key : Priesthood of the living sacrifice Hebrews 10:1-14 delves into the profound theme of the priesthood of the living sacrifice, with a spotlight on the exceptional and ultimate sacrifice made by Jesus. Here's a concise summary capturing the key elements:

Shadow and Substance: The passage discerns the Old Testament law and its sacrifices as mere shadows, unable to perfect worshippers. It underscores the ineffectiveness of the blood of animals in providing lasting forgiveness for sins.

Quoting Psalms: Drawing from Psalms, the passage reveals God's desire for more than external rituals. God prepared a body for Jesus, signaling a profound shift from traditional burnt offerings and sacrifices for sin under the Mosaic Law.

Jesus as the Living Sacrifice: Jesus is presented as willingly entering the world to fulfill God's will. His sacrifice transcends the ritualistic practices of the law, establishing a new covenant. Through this unique offering, believers are sanctified once for all.

Comparison with Old Testament Sacrifices: A sharp contrast is drawn between the repeated offerings of Old Covenant priests, incapable of permanently removing sins, and Jesus' once-for-all sacrifice. As the High Priest, Jesus offered Himself, secured a place at God's right hand, and anticipates the time when His enemies will be subdued.

Perfection through One Offering: The passage concludes by affirming that through Jesus' singular offering, believers achieve lasting perfection. This highlights the comprehensive effectiveness of Christ's sacrifice in contrast to the temporary nature of Old Testament rituals.

Priesthood of the Living Sacrifice: A pivotal point is made concerning the fulfillment of all priesthood forms in Jesus. His sacrifice on the cross stands as the ultimate altar, and through His priesthood, believers are invited into a continual life of sacrificial devotion, aligning with the pattern of Melchizedek.

The reflection emphasizes the unparalleled and enduring impact of Jesus' sacrifice, positioning it as the apex of all priesthoods and guiding believers toward a continuous life of sacrificial devotion modeled after Melchizedek.

The idea that we are not under the curse of the law as stated in Galatians 3:13:

"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree."

This verse is convey the that through the sacrifice of Jesus Christ, believers are redeemed from the negative consequences or curses associated with not fully adhering to the requirements of the Mosaic Law.

1 Samuel 7:3-10

"And Samuel spake unto all the house of Israel, saying, If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the Lord. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Samuel judged the children of Israel in Mizpeh. And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. And the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines. And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the Lord: and Samuel cried unto the Lord for Israel, and the Lord heard him. And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel."

In this specific passage (1 Samuel 7:3-10), Samuel's actions are reminiscent of the principles outlined in the book of Leviticus. Leviticus, being a central book in the Torah (the first five books of the Bible), provides detailed instructions for the priesthood and the sacrificial system. It outlines various offerings, including burnt offerings, which were meant to symbolize dedication, surrender, and seeking atonement for sins.

Here are some connections and lessons we can draw from 1 Samuel 7 in relation to Leviticus and the concept of priesthood:

• Prophetic Guidance: Samuel, acting as a prophet, demonstrates his understanding of the importance of repentance and seeking God's favor through sacrifice. This aligns with the principles outlined in Leviticus, where offerings were prescribed as a means of approaching God with a repentant heart.
• Offering a Burnt Sacrifice: Samuel's choice of a sucking lamb for a burnt offering is consistent with the burnt offerings prescribed in Leviticus. Burnt offerings were entirely consumed by fire on the altar, symbolizing complete surrender and devotion to God.
• Prayer and Intercession: Samuel's role as an intercessor, crying unto the Lord for Israel, reflects the intercessory aspect of priesthood. In Leviticus, priests served as intermediaries between the people and God, offering sacrifices on behalf of the community.
• Divine Response: The thundering and discomfiture of the Philistines after Samuel's offering and prayer illustrate the divine response to sincere repentance and seeking God's intervention. This aligns with the overarching theme in Leviticus of God's response to the offerings and the establishment of a means for sinful humanity to approach a holy God.

In summary, Samuel's actions in 1 Samuel 7 demonstrate a connection to the principles of sacrifice and repentance outlined in Leviticus. The passage underscores the need for a mediator or intercessor (such as Samuel) to facilitate the relationship between a holy God and sinful humanity. This concept is foundational to the understanding of priesthood in the Old Testament.

In the book of Leviticus, Moses outlines a detailed system of offerings prescribed by God for the Israelites. These offerings were designed to establish a means of worship, atonement for sins, and communion with the holy God. There are five main types of offerings outlined in Leviticus, each serving a specific purpose:

1. Burnt Offering (Leviticus 1): The burnt offering symbolized complete dedication and surrender to God. The entire animal was burned on the altar, representing the worshiper's commitment to God.
2. Grain Offering (Leviticus 2): The grain offering consisted of various products like flour, oil, and frankincense. It symbolized thanksgiving, devotion, and acknowledgment of God's provision.
3. Peace Offering (Leviticus 3): The peace offering was a communal meal shared between the worshiper and God. It signified fellowship, gratitude, and the establishment of peace with God.
4. Sin Offering (Leviticus 4): The sin offering was brought for unintentional sins. It involved the sacrifice of an animal to atone for specific unintentional transgressions.
5. Guilt Offering (Leviticus 5-6): The guilt offering addressed situations where a person had incurred guilt through certain actions. It involved restitution and atonement for the wrong committed.

Moses, guided by God, presented these offerings as a way for the Israelites to approach God, seek forgiveness, and maintain a covenant relationship with Him. Each offering had specific rituals, regulations, and significance, creating a structured system of worship and atonement.

These offerings, collectively known as the Levitical sacrifices, played a central role in the religious life of ancient Israel, emphasizing the need for purification, reconciliation, and thanksgiving in their relationship with God. The principles behind these offerings are foundational to understanding the sacrificial system in the Old Testament.

Ministry of Reconciliation

2 Corinthians 5:18-21

"And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

In these verses, the emphasis is on God's initiative in reconciliation. It highlights that God, through Jesus Christ, took the first step in reconciling humanity to Himself. The term "reconciliation" implies the restoration of a harmonious relationship that was disrupted by sin. God, through Christ, achieved this reconciliation by not counting or imputing people's trespasses against them.

Here, Paul uses the metaphor of ambassadors to describe believers. As ambassadors, Christians are representatives of Christ, urging others to be reconciled to God. It underscores the role of believers in conveying the message of reconciliation to the world.

The heart of the passage and emphasizes the profound concept of substitutionary atonement. It states that God made Jesus, who knew no sin, to be sin for us. This doesn't mean that Jesus became sinful but that He took upon Himself the penalty and consequences of our sins. In the context of sin offerings in the Old Testament, this echoes the idea of a sacrificial lamb bearing the sins of the people.

By taking on our sins, Jesus made it possible for us to be made the righteousness of God in Him. This emphasizes the exchange that occurs: our sins placed upon Jesus, and His righteousness imputed to us. It is through this divine exchange that reconciliation and a restored relationship with God become possible.

In summary, 2 Corinthians 5:18-21 underscores the idea that God, through Christ, has taken the initiative to reconcile humanity to Himself. The emphasis on Jesus being made sin for us aligns with the concept of sin offerings in the Old Testament, where a sacrificial substitute bore the sins of the people, paving the way for reconciliation and righteousness.

We can confidently declare righteousness in Christ, understanding that it is a gift of grace received through faith in Jesus and His redemptive work.