Understanting Sacrifice

“And they sang a new song, saying: ‘You are worthy to take the scroll, and to open its seals; for You were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation’ ” (Revelation 5:9, NKJV).

When Jesus came toward him, John the Baptist declared: “ ‘Behold! The Lamb of God who takes away the sin of the world!’ ” (John 1:29, NKJV). This was an unmistakable reference to the idea of animal sacrifice, all of which pointed to Christ’s substitutionary death in behalf of all humanity.

In the Bible, we cannot escape the theme of animal sacrifice; it runs like a scarlet thread throughout its pages and plays a central role in the grand scene in Revelation, where John is escorted into God’s throne room (Revelation 4 and 5). The fact that Jesus appears in this pivotal scene, looking like a slain lamb (Revelation 5:6), is an important key to understanding the entire prophetic episode.

Today we will look at some of the themes of sacrifice that inform our understanding of Jesus, the slain Lamb, the clear protagonist of the throne room scene. He is accepted as worthy, where no one else is, and His unique worthiness speaks volumes about what the Lord was doing through the sacrificial system. It reveals Him as a God of infinite love who made the ultimate sacrifice, an act that we, and the other intelligences in the universe, will marvel at for eternity.

John sees the Lamb enter the throne room looking as though He had been “slain.” Revelation 13:8 informs us that Jesus has been “slain” since the foundation of the world. What can we learn about God through the fact that the plan of salvation was already in place before we needed it?

I. FUTIL SACRIFICES

Sometimes contrasting two ideas can be very instructive. Much can be learned about the nature of sacrifice in the biblical perspective from when God actually rejected the sacrifices of His people.

"Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. 3 The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9 Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. 10 Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. 11 To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood". Isaiah 1:2–15.

"Seek ye the Lord while he may be found, call ye upon him while he is near: 7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon". Isaiah 56:6, 7  

"The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise". Psalm 51:17. 

What important lessons about sacrifice are taught here?

This tragic episode in Israel’s history was not the first time that God rejected a sacrifice; something similar happened near the beginning of salvation history, when Abel’s sacrifice was approved and acknowledged by God, and Cain’s was not. That early episode gives us another opportunity to contrast acceptable and unacceptable sacrifices. (See Genesis 4:3–7 and Hebrews 11:4.)

In Isaiah’s time, Israel performed religious practices superficially, mentally checking off religious boxes in a minimal attempt to appease God, all while living as they pleased. Their sacrifices were anchored in self, just as Cain’s were, and not in an attitude of surrender and submission to God.

It is the same spirit that animates the kingdoms of this world: the spirit of self-sufficiency. Cain would live as he pleased and render mere ritual to God on his own terms. One can only assume that he viewed God as an inconvenience, a roadblock to setting his own course, although he feared it enough to comply with the minimum required.

Abel, however, offered the sacrifice God had requested, the sacrifice that exhibited the promise God had made of a coming Messiah (Genesis 3:15): a lamb, pointing forward to the saving act of Christ at Calvary.

“Abel grasped the great principles of redemption. He saw himself a sinner, and he saw sin and its penalty, death, standing between his soul and communion with God. He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law that had been transgressed. Through the shed blood he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted.”—Ellen G. White, Patriarchs and Prophets, 72.

How important it is to protect ourselves from simply fulfilling religious rituals without a true commitment to God! How can each one of us experience what it means to depend totally upon the death of Jesus as our only hope of salvation?

II. THE BLOOD OF BULLS AND GOATS

Some have criticized the entire concept of sacrifice, claiming that it is cruel, harsh, and, in a sense, unfair. Yet, that’s precisely the point. Christ’s death was cruel, harsh, and unfair—the innocent dying for the guilty. That’s what it took to solve the sin problem. And Christ's death was what all these harsh, cruel, and unfair sacrifices pointed to.

"For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. 4 For every house is builded by some man; but he that built all things is God. 5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; 6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, 8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my works forty years. 10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways". Hebrews 10:3–10.

What does this passage teach us about the sacrifices God’s people offered in the Old Testament? If sinners could not actually be saved by them, why offer them at all?

The lambs and other sacrificial animals were mere symbols pointing forward to the atoning sacrifice of the Lamb of God. They were acts of faith, giving sinners a tangible way to express faith in the work of the coming Messiah. We often refer to these kinds of symbols as types, which are fulfilled by an antitype, or the appearance of the thing or event they foreshadowed. Some have even described the sacrifices as “mini-prophecies” of the death of Jesus on the cross.

The rituals associated with sacrifice were a little like paying for a trip. When you purchase a train, bus, or airplane ticket, you do not immediately receive the journey you paid for. Instead, you are given a ticket or boarding pass, a symbol or promise of the journey to come. You can sit on that piece of paper all you want, but it will not convey you to any destination. Once you have boarded and the journey begins, however, you have received what you paid for, and the paper ticket becomes unnecessary.

So it was with the sacrificial animals. They had an important role to play, but once the real sacrifice was made, they became meaningless—a reality depicted when the veil between the Holy Place and the Most Holy Place in the earthly sanctuary was rent asunder at the death of Jesus. “Then the veil of the temple was torn in two from top to bottom” (Mark 15:38, NKJV). The whole sacrificial system, temple and all, pointed forward to the death of Jesus on the cross. Once Jesus fulfilled His promise at the cross and rose victorious over death, the types became unnecessary.

Think about just how bad sin must be that only the death of Jesus, the incarnate Word (see John 1:1–3, 14), could atone for it. What should this tell us about what our attitude toward sin must be?

III. THE PASSOVER LAMB

The book of Revelation refers to Jesus as “the Lamb” nearly 30 times. From the earliest days in the plan of redemption, God’s people have used lambs as a symbol of the coming Messiah. Abel offered “the firstborn of his flock” (Genesis 4:4, NKJV), and before the Israelites departed Egypt for the land of promise, they were instructed to redeem every firstborn person or animal with a one-year-old lamb (Exodus 12:5).

"And the Lord spake unto Moses and Aaron in the land of Egypt saying, 2 This month shall be unto you the beginning of months: it shall be the first month of the year to you. 3 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: 4 And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. 5 Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. 7 And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. 8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. 9 Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. 10 And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. 11 And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover". Exodus 12:1–11.

"He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken". Isaiah 53:7, 8

"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us" 1 Corinthians 5:7

"And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth". Revelation 5:6. 

What do these verses teach us about Jesus as the Passover sacrifice? What does that mean for each of us?

Years after the death, resurrection, and ascension of Christ, Peter reflected on what had transpired, and he wrote, “Knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18, 19, ESV).

Jesus lived the one human life that satisfied the holiness of God; the rest of us have sinned, and the way we live our sinful lives quite literally tells lies about the nature of our Maker.

Jesus, however, became the “last Adam” (1 Corinthians 15:45). Where we had failed, He lived perfectly. In His humanity, He was everything the human race was supposed to be. He reflected God’s glory perfectly. “If you have seen me,” He told Philip, “you have seen the Father” (John 14:9, CEV).

Jesus, meanwhile, was crucified on Passover, further demonstrating that He is the antitypical Lamb. In John 18:19, 20, Jesus said that He “spoke openly” (NKJV) of His doctrine. In a parallel way, regarding the Passover lamb in Exodus 12:5, 6, the children of Israel were instructed to choose a lamb for Passover, and “keep it,” or put it on display during the days leading up to the sacrifice. When the high priest questioned Jesus about His teachings, Jesus made reference to the fact that He Himself had been on open display in the temple for everybody to consider. His life, His works, His teaching—all revealed who He really was. He is the Lamb without blemish, the most powerful expression of God’s righteousness and glory.

How can we better reflect the perfect character of Jesus in our own lives?

IV. JESUS AT THE TEMPLE

There is tension throughout the entire story of salvation. God wishes to restore the communion that we once enjoyed with Him and longs to draw close to us. But bringing sinners into His presence would destroy them. “For You are not a God who takes pleasure in wickedness,” David writes, “nor shall evil dwell with You” (Psalm 5:4, NKJV). At the same time, David also writes, “But as for me, I will come into Your house in the multitude of Your mercy; in fear of You I will worship toward Your holy temple” (Psalm 5:7, NKJV).

"And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. 8 The silver is mine, and the gold is mine, saith the Lord of hosts. 9 The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts". Haggai 2:7–9. 

As the second temple was being constructed, the prophet Haggai made an astonishing promise: the new temple would be more glorious than the previous one. What was meant by that prophecy?

When the first temple was dedicated by Solomon, the Shekinah glory—the presence of God that had accompanied the children of Israel en route to Canaan—filled the temple, and so the priests could not remain to complete their work of ministry (1 Kings 8:10, 11). When the second temple was dedicated, the ark of the covenant, representing God’s throne, was missing because some faithful men, upset at the nation's sins, had hidden it. The literal presence of God did not fill the temple this time. It was heartbreaking. How could Haggai’s promise possibly come true?

It was in the second temple that Jesus, the incarnation of God, appeared in Person, in flesh and blood. God Himself had stepped out from behind the veil to become one of us and to join us in this broken world. Because the Son of God was now the Son of man, we could see His face, hear His voice, and witness, for example, when He touched an unclean leper and made him whole (Matt. 8:3). Instead of bringing us closer in Hisdirection, God brought us closer to Him by moving in ourdirection. He came down, personally, to us. No wonder the Bible said about Jesus: “ ‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’ ” (Matt. 1:23, NKJV). Think about what this means: the Creator of the cosmos condescended not only to live among us but to die for us.

The Cross is by far the greatest manifestation of God’s love. What are other ways we can see and experience the reality of God’s love?

Many atheists believe that we are alone in a cold, uncaring universe. In contrast, the Bible talks not only about God but about how He loved the world so much that He came down to it and even died for it. How differently should we view the world and our place in it, in contrast to those who don’t believe in God at all? In other words, how should the reality of the Cross impact all that we do?

V. FOR YOU CREATED ALL THINGS

On a handful of occasions, prophets have been brought close enough to God in vision that they were permitted to see God’s throne. Ezekiel saw it above the firmament (Ezekiel 1:26); Isaiah visited the temple in heaven to see it (Isaiah 6:1); and in one of the most explicit descriptions provided to us, John was escorted there in vision in Revelation 4 and 5. The Old Testament types in the sanctuary service indicated that there was only one path by which humanity could enter God’s presence: the blood of Christ. (See Leviticus 16:2, 14, for example.)

"In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts". Isaiah 6:1–5 

"And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, 10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created". Revelation 4:7–11.

What elements of these two visions are similar? Pay attention to the order of events: What subject is presented first? What comes next? What truth about God is being stressed in these visions?

In each of these throne room visions, the first thing that happens is that heavenly beings underscore the holiness of God. In Isaiah’s vision, the scene is impressive: the temple is filled with smoke, and the “posts of the door” were shaken as seraphim proclaim the holiness of God. In John’s vision, cherubim make the same announcement, “Holy, holy, holy.” (See Ezekiel 10:14, 15 to find the living creatures described as cherubim.) Each prophet was shown a dazzling scene of God’s glory.

Then we are shown the prophet’s reaction to the scene. Isaiah cries out that he is a man of unclean lips (Isaiah 6:5), and John weeps because he is faced with the tragic truth that no one worthy can be found (Rev. 5:4). When we are directly presented with the worthiness of God, we then finally begin to comprehend the human situation: we are utterly unworthy, and we need Christ as our Redeemer.

Satan has hurled many accusations against God, arguing that He is arbitrary, selfish, and severe, but even a brief moment in God’s throne room exposes Satan’s lies. It is in seeing Christ for who He truly is, “ ‘the Lamb who was slain’ ” (Rev. 5:12, NKJV), that enables us to see the Father as He truly is. How comforting to know that by seeing Jesus, we see what the Father is like (John 14:9). And the greatest revelation of what the Father is like is seen in Jesus dying on the cross for us.

The cross, then, should show us two things: first, just how much God loves us that He would sacrifice Himself for us; second, it should show us just how sinful and fallen we are that only through the cross could we be saved.

CONCLUSION

The Scriptures make it clear that Christ is the only One worthy to secure our salvation. His life was the only sinless human life, the only example of a life that rendered perfect satisfaction to the glory of the Father. He is the spotless Lamb of God, and now He stands at the head of the human race as our eternal security. At the same time, He took our guilt on Himself, satisfying the judgment that is God’s response to wickedness. As John witnesses the incredible scene of heavenly beings gathered around God’s throne, he is told to stop weeping because “ ‘the Lion of the tribe of Judah . . . has prevailed’ ” (Revelation 5:5, NKJV).

Think, too, just how bad sin is, and just how fallen the human race really is, that only the death of Jesus, God Himself, would suffice to solve the problem of sin. No doubt, if there were some other way that God could have saved us, without violating the principles of His divine government, surely He would have done it.

“The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.”—Ellen G. White, Patriarchs and Prophets, 63.

Why was the life, death, and resurrection of Christ the only means by which the human race could be saved? Again, what does such a cost tell us about how bad sin must really be?