UNDERSTANDING SACRIFICES
Recently, the weekly Torah Study group we attend entered (once again) into the Book of V'Yikra or Leviticus. The common concept of this third book of the Torah is that it deals with the Legal System - all the Laws - which are bound to Judaism... Laws given to the people of Israel by God as they wandered in the Wilderness.
To a large extent this is true, but a more accurate summary would be that it focuses on God's instruction to the Levitical Priesthood. Many of these instructions deal with the offering of Sacrifices in the Mishkan (or Tabernacle), the Holy Space which later became the Temple. There were many forms of sacrifice - that is, there were numerous situations in which sacrifice was called for. But the overall question we might ask today, in an era which seems to be against even the concept (let alone the practice) of sacrifice, is: Why was sacrifice called for at all? Why does God ask us to offer up ANY form of sacrifice, period?
In order to answer this question, we need to have some deeper understanding of what sacrifice was (and yes, IS) about.
To a large extent this is true, but a more accurate summary would be that it focuses on God's instruction to the Levitical Priesthood. Many of these instructions deal with the offering of Sacrifices in the Mishkan (or Tabernacle), the Holy Space which later became the Temple. There were many forms of sacrifice - that is, there were numerous situations in which sacrifice was called for. But the overall question we might ask today, in an era which seems to be against even the concept (let alone the practice) of sacrifice, is: Why was sacrifice called for at all? Why does God ask us to offer up ANY form of sacrifice, period?
In order to answer this question, we need to have some deeper understanding of what sacrifice was (and yes, IS) about.
A Glance at the History of Sacrifice.
The practice of offering up sacrifices pre-dates by far the time of Israel in the wilderness, and the giving of Torah through Moshe. The Book of Breisheet, (Genesis) records the animosity which arises between the two sons of Adam over the sacrifices they brought before God on one occasion. (Actually, the problem lay in the fact that one sacrifice was accepted by God, and the other wasn't, and this led to jealousy and the subsequent murder of Abel by his brother Cain. It also afforded the opportunity to illustrate the 'atmosphere' in which a sacrifice should be offered.) In this case we see offerings consisting both of grains and animals.
With the passage of time, the practice of sacrificing both grains and animals to the various gods of the ancient nations continued. Some nations even went so far as to practice human sacrifice. Even in the land of Canaan, where Abraham settled, we see this practiced by the local pagan tribes who gave their children up to Molech, a bull-headed (literally and figuratively) god of the Canaanite and Ammonite people.
At one point, God speaks to Avraham and asks him to sacrifice his son Yitzchak (Isaac) at a place later to be revealed. (This place turns out to be a mountain in the region of Moriah, the present-day site of Yerushalayim.) In a quest to satisfy God, Avraham obeys, and he and his son make the three day journey to the place which God reveals to the concerned father. (It should be noted that in Islamic scripture, it is Ishmael which is taken to be sacrificed.) The story of this event, known as the Akedah (binding) of Isaac is found in chapter 22 of Genesis. The climax is reached as God stops Avraham as he is about to kill his son, providing instead a ram caught in a bush nearby. Instead of Yitzchak dying, the ram is sacrificed in his place - a shadow of things to come.
With the passage of time, the practice of sacrificing both grains and animals to the various gods of the ancient nations continued. Some nations even went so far as to practice human sacrifice. Even in the land of Canaan, where Abraham settled, we see this practiced by the local pagan tribes who gave their children up to Molech, a bull-headed (literally and figuratively) god of the Canaanite and Ammonite people.
At one point, God speaks to Avraham and asks him to sacrifice his son Yitzchak (Isaac) at a place later to be revealed. (This place turns out to be a mountain in the region of Moriah, the present-day site of Yerushalayim.) In a quest to satisfy God, Avraham obeys, and he and his son make the three day journey to the place which God reveals to the concerned father. (It should be noted that in Islamic scripture, it is Ishmael which is taken to be sacrificed.) The story of this event, known as the Akedah (binding) of Isaac is found in chapter 22 of Genesis. The climax is reached as God stops Avraham as he is about to kill his son, providing instead a ram caught in a bush nearby. Instead of Yitzchak dying, the ram is sacrificed in his place - a shadow of things to come.
Sacrificial Offerings were Common Place Events
In Israel's defense, when it came to sacrifices, they could legitimately have claimed, like our teen-age children today, "But, everyone is doing it!".
Sacrifices of all kinds were made to the ancient gods of Canaan and Ammon. Pictured here is the altar at Megiddo in Northern Israel, where dogs (in particular) were offered up to the pagan gods. Such sacrifices were also commonplace in Egypt - a situation which was of central importance to the Hebrew tribes who resided in the Delta area (Goshen) of Egypt after Yosef's family emigrated and later were put into slavery by the powerful nation. The Israelites would have seen ritual after ritual of sacrifices to these 'foreign' gods, and come to understand that this was a way of worship, and of placating the gods. It is only natural that they should adopt the practice for themselves after their exodus and their journey to freedom and nationhood.
But there were some important differences which God instituted for His people, differences in the way the sacrifices were made, in what was to be sacrificed, and in the purposes behind them.
Sacrifices of all kinds were made to the ancient gods of Canaan and Ammon. Pictured here is the altar at Megiddo in Northern Israel, where dogs (in particular) were offered up to the pagan gods. Such sacrifices were also commonplace in Egypt - a situation which was of central importance to the Hebrew tribes who resided in the Delta area (Goshen) of Egypt after Yosef's family emigrated and later were put into slavery by the powerful nation. The Israelites would have seen ritual after ritual of sacrifices to these 'foreign' gods, and come to understand that this was a way of worship, and of placating the gods. It is only natural that they should adopt the practice for themselves after their exodus and their journey to freedom and nationhood.
But there were some important differences which God instituted for His people, differences in the way the sacrifices were made, in what was to be sacrificed, and in the purposes behind them.
(Before continuing, let me say that I generally like to 'give credit where it is due' related to sources of information I use. Much of what I will write below are my reflections on material distributed at the Torah Study. The original information comes, in turn, from a commentary of V'yikra/Leviticus, but I know neither its source nor the author - and for that I apologize. If I do learn this informtion, I will update this page accordingly.)
Why Does God Command His People to Make Sacrifices?
In ancient times, offerings were brought before God (or the gods of pagan religions) to seek good harvests, for feritility, for thanksgivings, and so on. For our purposes in this teaching, I will deal only with sacrifices offered for human sins. Even within that parametre, there are still several reasons for sacrifice to be a part of one's religious practice. They may not however jive with what is believed by people in general. We commonly assume that sacrifices were offered to placate the god's, to entice them to change their mind about a feared action they might take against the people themselves. Others assume that the god's made use of the animals being sacrificed directly - as if the action of sacrifice was the consummation of the animal by the god - who supposedly 'ate' what was offered. A recent episode of the Game of Thrones shows a member of the northern tribes offering his sons to be devoured by the unknown 'monsters' of the wild. I can't speak about what the pagan gods desired, but I can speak about what God has said about this.
In Psalm 50 we read His admonishment to the Israelites: "I shall take no young bull out of your house, nor male goats out of your folds, for every beast of the forest is Mine, the cattle on a thousand hills [are Mine also]. I know every bird of the mountains and everything that moves in the field is Mine. If I were hungry, I would not tell you... Shall I eat the flesh of the bulls or drink the blood of male goats?"
Clearly, although it is unstated, the answer is a resounding "NO!" Our God, the God of Israel; the God of Abraham, Isaac and Jacob, does not need the sacrifices we offer for himself. Thus, in every case, any sacrifice is intended for the people making it, and for those who are on-lookers or perhaps waiting their turn to sacrifice as well.
We also need to look at some of the language used in V'Yikra. For instance, in most situations, the Name of God is recorded as Elohim, yet the Name of God recorded, when discussing sacrifice is Adonai or HaShem, depending on which Scriptures are used. (Adonai, {translated "Lord" in English} the more common 'name' of God, is found in most Toroth whereas HaShem {literally 'the Name" but also translated "Lord"} is found in the more Orthodox Scriptures such as my "Stone Edition Art Scroll Chumash" {SEASC}.)
It is the meaning which lies behind these terms which is important. Elohim is used in situations where overall judgement and justice are involved. It involves "God as Creator, Ruler, Lawgiver, and Judge of the World." (SEASC) as in: "In the beginning of God's creating" in Genesis 1:1. Here we see "Elohim" as the Name of God. In V'Yikra 12:1, however, and similar verses, we see "Adonai" used, because this term deals with God's attribute of Mercy, as in "Adonai said to Moshe, 'Tell the people of Isra'el......'" . The indication is that when one could reasonably think we might be dealing with the attribute of Judgement, we are actually coming up before, (and can expect), God's mercy.
Clearly, although it is unstated, the answer is a resounding "NO!" Our God, the God of Israel; the God of Abraham, Isaac and Jacob, does not need the sacrifices we offer for himself. Thus, in every case, any sacrifice is intended for the people making it, and for those who are on-lookers or perhaps waiting their turn to sacrifice as well.
We also need to look at some of the language used in V'Yikra. For instance, in most situations, the Name of God is recorded as Elohim, yet the Name of God recorded, when discussing sacrifice is Adonai or HaShem, depending on which Scriptures are used. (Adonai, {translated "Lord" in English} the more common 'name' of God, is found in most Toroth whereas HaShem {literally 'the Name" but also translated "Lord"} is found in the more Orthodox Scriptures such as my "Stone Edition Art Scroll Chumash" {SEASC}.)
It is the meaning which lies behind these terms which is important. Elohim is used in situations where overall judgement and justice are involved. It involves "God as Creator, Ruler, Lawgiver, and Judge of the World." (SEASC) as in: "In the beginning of God's creating" in Genesis 1:1. Here we see "Elohim" as the Name of God. In V'Yikra 12:1, however, and similar verses, we see "Adonai" used, because this term deals with God's attribute of Mercy, as in "Adonai said to Moshe, 'Tell the people of Isra'el......'" . The indication is that when one could reasonably think we might be dealing with the attribute of Judgement, we are actually coming up before, (and can expect), God's mercy.
Purpose 1: To Wean the Worshipper from Idolatry
The nations around Israel did not know the God of Abraham, Isaac and Jacob. They had a plethora of gods to whom they sacrificed. As often as not, these gods were to be found in animals of various forms. We noted above that the Canaanites and Ammonites worshipped a god with at least the head of a bull. As a result, in their religion, the bull was sacred and no harm was to befall any form of cattle. In short, they held the cow or bull or ox to be sacred. From such practices, the figure of Taurus rose to prominence.
In Egypt, meanwhile, both sheep and goats held prominence, and the sign of capricorn was revered. (Bulls also had their divine place.) Many ancient heiroglyphs show the gods of Egypt walking. They look like men with head-dresses of long horned bulls or the heads of goats or sheep. Rows of statues of sheep gods can be found as well. (see above).
Egyptians hated all shepherds (cf. Gen 46:34) perhaps because they appeared to have control over their 'divine' animals. This was why Yosef's family was confined to the land of Goshen, far away from populated areas. During their sojourn in Egypt, the Hebrew people not only witnessed the pagan practices of the locals, but likely were involved in them as well. We know that God set His people apart from Egypt, and that he "brought them out" of the land to journey to the Promised Land, but something many don't realize is that "Egypt" had to be 'taken out of the people' as well. God began this cleansing through the plagues that He brought against Israel, which illustrated His unlimited power over the gods of Egypt. He also instituted sacrifices to continue that teaching for His people. This is why Israel is told to sacrifice Cattle (Bulls and Oxen especially) and Sheep and Goats. The Torah makes it clear: "When any of you brings an offering to Adonai, you may bring your animal offering either from the herd or from the flock." (V'Yikra 1:2). As one author has stated: "Even though the nations might consider these animals to be gods, in order to show that there is nothing in this worship [of animals] we bring them as our offerings before God." Every sacrifice, therefore, was a reminder to steer clear of idolatry. Incumbent upon this worship through sacrifice was that mankind should worship God, and listen to His voice. The lesson was strong, but it was unheeded. By the time of Jeremiah, idolatry was common-place once again. People would bring sacrifices to their idols and then bring their sacrifices to Adonai in the temple, virtually "hedging their bets", as it were. God cries out, basically saying: "As long as you are immersed in idolatry, it is better if you do not bring any sacrifices to Me at all."
Egyptians hated all shepherds (cf. Gen 46:34) perhaps because they appeared to have control over their 'divine' animals. This was why Yosef's family was confined to the land of Goshen, far away from populated areas. During their sojourn in Egypt, the Hebrew people not only witnessed the pagan practices of the locals, but likely were involved in them as well. We know that God set His people apart from Egypt, and that he "brought them out" of the land to journey to the Promised Land, but something many don't realize is that "Egypt" had to be 'taken out of the people' as well. God began this cleansing through the plagues that He brought against Israel, which illustrated His unlimited power over the gods of Egypt. He also instituted sacrifices to continue that teaching for His people. This is why Israel is told to sacrifice Cattle (Bulls and Oxen especially) and Sheep and Goats. The Torah makes it clear: "When any of you brings an offering to Adonai, you may bring your animal offering either from the herd or from the flock." (V'Yikra 1:2). As one author has stated: "Even though the nations might consider these animals to be gods, in order to show that there is nothing in this worship [of animals] we bring them as our offerings before God." Every sacrifice, therefore, was a reminder to steer clear of idolatry. Incumbent upon this worship through sacrifice was that mankind should worship God, and listen to His voice. The lesson was strong, but it was unheeded. By the time of Jeremiah, idolatry was common-place once again. People would bring sacrifices to their idols and then bring their sacrifices to Adonai in the temple, virtually "hedging their bets", as it were. God cries out, basically saying: "As long as you are immersed in idolatry, it is better if you do not bring any sacrifices to Me at all."
Reason 2: It is a Mitzvah - a "Good Deed"
According to Scripture, God limited those who would serve Him as Priests. They were to come only from the Tribe of Levi. Read on and you will discover that no member of the Levites could own land, have a trade, craft, or business. Their calling was to be totally engrossed in the 'business' of serving God, 24/7/365! It was only in this serving God that they could exist. As we read the instructions given to Moshe for Aharon and his sons (the first Cohenim), they would live in the Temple or its immediate environs, and they would eat certain portions of the animals offered up in sacrifice at their hand. The Sacrifices were thus like giving hidden charity to the priests.
In the Book of Proverbs, we read "To do what is right and just is more pleasing to Adonai than sacrifice." (21:3) and "He who is generous is blessed, because he shares his food with the poor." (22:9) and the Psalmist writes: "How blessed are those who care for the poor! When calamity comes, Adonai will save them.". (41:1) The Jewish scriptures point out that doing charity to ones fellow creatures is of prime importance, and it is rewarded by blessing. Thus - to do acts of charity for the priesthood would bring blessing to the worshipper. This benificence was achieved through the offering of sacrifices, which comprised the stipend for the Levites.
In the Book of Proverbs, we read "To do what is right and just is more pleasing to Adonai than sacrifice." (21:3) and "He who is generous is blessed, because he shares his food with the poor." (22:9) and the Psalmist writes: "How blessed are those who care for the poor! When calamity comes, Adonai will save them.". (41:1) The Jewish scriptures point out that doing charity to ones fellow creatures is of prime importance, and it is rewarded by blessing. Thus - to do acts of charity for the priesthood would bring blessing to the worshipper. This benificence was achieved through the offering of sacrifices, which comprised the stipend for the Levites.
Reason 3: Sacrifice Puts a "Cost" on Our Sins.
In a manner of speaking, a sacrifice could be seen as paying a fine to God for having transgressed His law. It puts a cost on the sin committed. As Sha'ul would later write, "the wages of sin is death".(Rom 6:23) We shall examine this more closely below, but the point is clear - Sin leads to our paying some fine, some price.
The animal to be offered up to God therefore, should be of great value to the owner/worshipper. The high quality of the sacrifice was to be of primary order. Usually one year old, pure, clear of blemishes and defects - in short, it was to be the 'pick of the bunch'. Coincidently, the species of animal to be brought forward was determined by the wealth of the worshipper. Those who could afford it brought a bull or ox. Middle income people could bring a sheep or a goat while low income worshippers brought a dove or a pigeon.
A story is told, likely in the Talmud, of a wealthy person bringing 2 doves to the Temple. The Cohen Gadol (High Priest) refused to offer it up. The worshipper returned home, depressed, and when confronted by a relative, explained what he had wanted to offer. The relative told him, "The High Priest was correct. Two doves is the offering suggested for one who can not bring a bull. The Torah obligates you to bring a bull because you can afford one. Go back and take a bull and it will be offered on your behalf."
The idea is that your offering should be a 'sacrifice' for you, it should cost you some way - generally monetary in fashion either directly or indirectly. As they say in the gym, "No Pain - No Gain". To offer something below your ability will not bring about the reflection and transformation God desires. This person went home from his proper sacrifice, reflecting on the high cost of his sin (which had actually been only impure thoughts) and devoted his life to Torah study so as to banish even the thought of sin from his mind. Eventually people, seeing the change in him, referred to him as Yehudah Acharah, which means "another Yehudah" - he was not the same person they had known before. He had been an ignorant man, but now he was a new human being - a major scholar of Torah.
The animal to be offered up to God therefore, should be of great value to the owner/worshipper. The high quality of the sacrifice was to be of primary order. Usually one year old, pure, clear of blemishes and defects - in short, it was to be the 'pick of the bunch'. Coincidently, the species of animal to be brought forward was determined by the wealth of the worshipper. Those who could afford it brought a bull or ox. Middle income people could bring a sheep or a goat while low income worshippers brought a dove or a pigeon.
A story is told, likely in the Talmud, of a wealthy person bringing 2 doves to the Temple. The Cohen Gadol (High Priest) refused to offer it up. The worshipper returned home, depressed, and when confronted by a relative, explained what he had wanted to offer. The relative told him, "The High Priest was correct. Two doves is the offering suggested for one who can not bring a bull. The Torah obligates you to bring a bull because you can afford one. Go back and take a bull and it will be offered on your behalf."
The idea is that your offering should be a 'sacrifice' for you, it should cost you some way - generally monetary in fashion either directly or indirectly. As they say in the gym, "No Pain - No Gain". To offer something below your ability will not bring about the reflection and transformation God desires. This person went home from his proper sacrifice, reflecting on the high cost of his sin (which had actually been only impure thoughts) and devoted his life to Torah study so as to banish even the thought of sin from his mind. Eventually people, seeing the change in him, referred to him as Yehudah Acharah, which means "another Yehudah" - he was not the same person they had known before. He had been an ignorant man, but now he was a new human being - a major scholar of Torah.
Court of the Gentiles shown here
Readers will recall that in the time of Herod's Temple of Yerushalayim, there were money changers and a market situated just outside the Court of the Gentiles, (and eventually with-in that court). Here those worshippers who had come a long distance (making the transport of sacrificial animals impossible) could buy a sacrifice for themselves, or could exchange their secular coins for Temple Currency to give to the Cohenim. It was this area of exchange which Y'shua "cleansed" of illicit trade practices. (John 2:13ff &Matt 21:12)
Reason 4: To Cause Sinner to Meditate on our "End"
The Fall of Man is recorded for us in Genesis chapter 3. Here we read that because Adam (First Man) disobeyed God, and ate from the Tree of the Knowledge of Good and Evil (desiring to be like God) several punishments are placed upon creation: The Serpent is forced to crawl on his belly, making him vulnerable to man, women's pain in child-birth is greatly increased, and all creation, including man, is made to be mortal. Furthermore, Adam and Havah are expelled from the Garden of Eden where they had known the closest of relationships with God. This separation from God, implies a separation from life as well (since God is the source of all life). In other words, Adam and Havah experienced death both physically and spiritually (True Death). This is why Sha'ul is able to claim that "what one earns from Sin is Death". (Rom 6:23 cjb) Certainly, as one author has put it, "if we were dealing with God's attribute of Justice, no sacrifice could be accepted, for the person himself would have to be obliterated for his rebellion." The sacrifice is only acceptable because we are dealing with God's attribute of Mercy.
Still, the offering of sacrifice is meant to give the worshipper cause to meditate on this cost. "What is happening to my offering is what should be happening to me - I deserve to die because I have sinned." Man must realize that his end will be the same as that of the sacrifice - or at least it would be, except for the sacrifice having been made in his place. But it is not simply that the animal is put to death as much as How it is killed, and what parts of the animal are consumed by fire.
There are basically three steps in sin. First we think about the deed, then in some manner we express our intention, speaking the deed into the material world, then, if unimpeded, we do the actual deed. These steps are reversed in the initial offering of the sacrifice. We are first required to do a deed, to act in some manner. This involves laying of hands on the head of the sacrifice. (In some cases this is done by the Cohen along with the worshipper). Then the worshipper must speak his confession before God expressing his sorrow and regret. Finally, as the animal is put to death and offered up, there is the emotional / thought process of contrition on the part of the worshipper. These three steps are augmented by all four of the death penalties normally administered by the court.
First, the preparation of the sacrifice begins with the animal being thrown to the ground which is the parallel of being stoned. Next, it is then slaughtered by having its throat cut. This symbolizes man's death by the sword. In doing this, the animal's throat is grasped strongly, which represents the action of strangulation. Finally, the animal, or at least parts of it, the fat, the kidney and a lobe of the liver, are consumed by fire on the altar symbolizing the penalty of death by burning.
The three parts of the animal consumed are significant. The fat reminds us that when things are going well, we are easily attracted by sin: "Jushurun became fat and rebelled." (Deuteronomy 32:15) The kidneys represent advice and emotion which contribute to our sinning. Finally the liver is associated with anger and losing one's temper. It is also the centre of pride and self-importance - all contributors to our sin. These then, are the parts generally burned on the altar. (In some cases, more of the animal will be burned as well.) These items remind us that we must remove all bad traits and worldly desires or risk being destroyed by them. It is God's hope, that through His merciful act of accepting the sacrifice, the worshipper will reflect on his sin, his guilt, and come to have a contrite heart. This, David tells us, is the true sacrifce... "a contrite heart." (Psalm 51:19)
Still, the offering of sacrifice is meant to give the worshipper cause to meditate on this cost. "What is happening to my offering is what should be happening to me - I deserve to die because I have sinned." Man must realize that his end will be the same as that of the sacrifice - or at least it would be, except for the sacrifice having been made in his place. But it is not simply that the animal is put to death as much as How it is killed, and what parts of the animal are consumed by fire.
There are basically three steps in sin. First we think about the deed, then in some manner we express our intention, speaking the deed into the material world, then, if unimpeded, we do the actual deed. These steps are reversed in the initial offering of the sacrifice. We are first required to do a deed, to act in some manner. This involves laying of hands on the head of the sacrifice. (In some cases this is done by the Cohen along with the worshipper). Then the worshipper must speak his confession before God expressing his sorrow and regret. Finally, as the animal is put to death and offered up, there is the emotional / thought process of contrition on the part of the worshipper. These three steps are augmented by all four of the death penalties normally administered by the court.
First, the preparation of the sacrifice begins with the animal being thrown to the ground which is the parallel of being stoned. Next, it is then slaughtered by having its throat cut. This symbolizes man's death by the sword. In doing this, the animal's throat is grasped strongly, which represents the action of strangulation. Finally, the animal, or at least parts of it, the fat, the kidney and a lobe of the liver, are consumed by fire on the altar symbolizing the penalty of death by burning.
The three parts of the animal consumed are significant. The fat reminds us that when things are going well, we are easily attracted by sin: "Jushurun became fat and rebelled." (Deuteronomy 32:15) The kidneys represent advice and emotion which contribute to our sinning. Finally the liver is associated with anger and losing one's temper. It is also the centre of pride and self-importance - all contributors to our sin. These then, are the parts generally burned on the altar. (In some cases, more of the animal will be burned as well.) These items remind us that we must remove all bad traits and worldly desires or risk being destroyed by them. It is God's hope, that through His merciful act of accepting the sacrifice, the worshipper will reflect on his sin, his guilt, and come to have a contrite heart. This, David tells us, is the true sacrifce... "a contrite heart." (Psalm 51:19)
Reason 5: To Arouse the Heart of the Worshipper to God.
To fully realize all the cost of sin, outlined above (and more), we need to contemplate the deeds of love and goodness that God has completed for us. The entire world, the whole universe in fact, has been created for us as God's people. The works of God on our behalf are innumerable and infinite.
God would have us awaken our hearts to His bounty and blessing, and realize that when we act in sin, we act against Him directly, that we behave in a manner which discounts all the blessings we have at His hand. We need to realize, and I mean fully GRASP, that our sins fly in the face of the one entity, the one being, who is totally on our side. It is as if we are saying "I spit on Your Goodness, I spit on Your gifts, I spit on You." This is pure rebellion! Scriptures tell us that our bodies, WE in fact, are nought but dust. There is nothing lower than our physical bodies. How dare we, as God's creatures, rise up in rebellion against Him, who is the master of the Universe!
As we are contemplating our own sinfullness, we need to be aroused to reflect on His deeds of love and goodness. How distant from Him do our sins make us! And yet, and this is solely because of God's mercy, we are asked simply to repent, to change our ways and to come back to Him who is our creator, our judge and our salvation with a contrite heart, and we will know His endless mercy and forgiveness.
In the old system, grounded in the Mishkan and later the Temple, we could bring a sacrifice before God and our contemplation, regret and repentance would bring about our salvation.
God would have us awaken our hearts to His bounty and blessing, and realize that when we act in sin, we act against Him directly, that we behave in a manner which discounts all the blessings we have at His hand. We need to realize, and I mean fully GRASP, that our sins fly in the face of the one entity, the one being, who is totally on our side. It is as if we are saying "I spit on Your Goodness, I spit on Your gifts, I spit on You." This is pure rebellion! Scriptures tell us that our bodies, WE in fact, are nought but dust. There is nothing lower than our physical bodies. How dare we, as God's creatures, rise up in rebellion against Him, who is the master of the Universe!
As we are contemplating our own sinfullness, we need to be aroused to reflect on His deeds of love and goodness. How distant from Him do our sins make us! And yet, and this is solely because of God's mercy, we are asked simply to repent, to change our ways and to come back to Him who is our creator, our judge and our salvation with a contrite heart, and we will know His endless mercy and forgiveness.
In the old system, grounded in the Mishkan and later the Temple, we could bring a sacrifice before God and our contemplation, regret and repentance would bring about our salvation.
And One Further Purpose of the Older Covenant Sacrifices
This last purpose of sacrifice is not found in the commentary which outlines the other purposes above. This purpose occurs to me because, after just a few years of study, I have come to accept that God works by providing us with prophetic words and prophetic actions which anticipate (or fore-shadow) His later intervention into our lives as His creatures. Definitely this is clear in the study of the Moedim. It is just as clear here.
The grandest of all the purposes of centuries of sacrificial offerings, whether they are personal and private, done in the Mishkan in the wilderness, or the more elaborate offerings made in the Temple by the earthly Cohenim Gadolim is to prepare us for the greatest of sacrifices. It is to drive home within our insignificant brains the fact that Sin MUST lead to death. This was the deal made with Adam in the Garden and meant to endure for all time. It is the deal which was spat upon by the serpent who teased... "It is not true that you will die. (The first recorded Satanic lie) because God knows that when you eat of it, your eyes will be opened, and you will be like God, knowing good and evil." Sacrifice reminds us that God is always God, and while Mercy may reign in His dealings with us, He is still a God of Justice - doing what He says He will do.
The presence of Sacrifice is to show us the need for a substitutionary death. This was the foreshadowing of the ram caught in the thicket atop Mount Moriah which was offered to God in place of Yitzchak as noted above. Rather than insisting on OUR death, for a time - God is Merciful to allow and accept substitutionary death.
And the Substituionary death to which ALL sacrifices point is the point at which God Himself came down from heaven, and allowed that HE should stand in our place... that HE should die on our behalf, on the accursed tree, so that we would reflect on this sacrifice, and meditate on it, and feel our won shame and guilt, and give thanks to Him for his goodness and faithfulness in rescuing us - "Once for All".
Since the destruction of the Temple in 70 CE, our opportunity to continue these physical offerings has ended. The Temple was destroyed because the greatest sacrifice of all time, of every era, was made in our Messiah, Y'shua of Nazareth - God incarnate.
Thus, the need for ongoing physical sacrifice as it had been practiced in Older Covenant times has ended. The One Great Scapegoat has taken our sins from us onto Himself. He has paid the full price for us so that all sin, all iniquity, all rebellion - though not ended - would be forgiven simply through our sacrifice of prayerful repentance, confession and submission to His gift offered in Messiah Y'shua. To slightly alter the words of one author - "A person entering the Eternal Kingdom of God brings nothing with him from this world save the contemplations and realizations which have transformed him and thus brought him already closer to His Creator God." Our sacrifices, necessary due to our broken nature are not, however, for God - rather they are entirely for us. Our sacrifices which we make today (generally in the form of financial gifts, in Prayer offerings and in other forms as well) are the things which will motivate and enable those contemplations and realizations and hopefully transformations. ============================30=============================
The grandest of all the purposes of centuries of sacrificial offerings, whether they are personal and private, done in the Mishkan in the wilderness, or the more elaborate offerings made in the Temple by the earthly Cohenim Gadolim is to prepare us for the greatest of sacrifices. It is to drive home within our insignificant brains the fact that Sin MUST lead to death. This was the deal made with Adam in the Garden and meant to endure for all time. It is the deal which was spat upon by the serpent who teased... "It is not true that you will die. (The first recorded Satanic lie) because God knows that when you eat of it, your eyes will be opened, and you will be like God, knowing good and evil." Sacrifice reminds us that God is always God, and while Mercy may reign in His dealings with us, He is still a God of Justice - doing what He says He will do.
The presence of Sacrifice is to show us the need for a substitutionary death. This was the foreshadowing of the ram caught in the thicket atop Mount Moriah which was offered to God in place of Yitzchak as noted above. Rather than insisting on OUR death, for a time - God is Merciful to allow and accept substitutionary death.
And the Substituionary death to which ALL sacrifices point is the point at which God Himself came down from heaven, and allowed that HE should stand in our place... that HE should die on our behalf, on the accursed tree, so that we would reflect on this sacrifice, and meditate on it, and feel our won shame and guilt, and give thanks to Him for his goodness and faithfulness in rescuing us - "Once for All".
Since the destruction of the Temple in 70 CE, our opportunity to continue these physical offerings has ended. The Temple was destroyed because the greatest sacrifice of all time, of every era, was made in our Messiah, Y'shua of Nazareth - God incarnate.
Thus, the need for ongoing physical sacrifice as it had been practiced in Older Covenant times has ended. The One Great Scapegoat has taken our sins from us onto Himself. He has paid the full price for us so that all sin, all iniquity, all rebellion - though not ended - would be forgiven simply through our sacrifice of prayerful repentance, confession and submission to His gift offered in Messiah Y'shua. To slightly alter the words of one author - "A person entering the Eternal Kingdom of God brings nothing with him from this world save the contemplations and realizations which have transformed him and thus brought him already closer to His Creator God." Our sacrifices, necessary due to our broken nature are not, however, for God - rather they are entirely for us. Our sacrifices which we make today (generally in the form of financial gifts, in Prayer offerings and in other forms as well) are the things which will motivate and enable those contemplations and realizations and hopefully transformations. ============================30=============================
